3X  T I  A& 
.CSTT 


VaSUDUCPA'fflKDSr 


OF    THE 


PROTESTANT  DOCTRINE 


CONCERNING  JUSTIFICATION, 


AND  OF  ITS 


PREACHERS  AND  PROFESSORS  FROM  THE  UNJUST  CHARGE  OF 


JOraHSTOMKJkSfSMl^L 


In  a  Letter  from  the  Author,  to  a  Minister  in  the  Country. 


77. 


BY  THE  REVEREND  ROBERT  TRAILL,  A.  M. 


COLUMBIA : 

PRINTED  AND  PUBLISHED  BY  SAMUEL  WEIR 

1840. 


PREFATORY   M@TQ© 


It  is  proposed  to  publish  in  the  Town  of  Columbia,  from  time  to  time,  if 
the  enterprise  can  be  sustained,  a  series  of  Tracts,  on  the  fundamental  doc- 
trines of  the  gospel,  selected  from  the  writings  of  our  standard  Divines. — 
The  letter  of  Traill,  vindicating  the  great  Protestant  doctrine  of  Justification, 
from  the  misrepresentations  and  abuse  which  the  carnal  and  ungodly  have 
been  disposed  to  heap  upon  it,  from  the  time  of  the  Apostle  Paul,  until  the 
present  day,  is  sent  forth  first,  on  account  of  its  own  intrinsic  excellence,  and 
its  peculiar  adaptedness  to  the  state  of  the  times.  The  errors  which  Traill 
as  called  upon  to  expose,  more  than  a  hundred  years  ago,  are  propagated 
at  the  present  day  with  an  industry  and  zeal  worthy  of  a  better  cause.  They 
are  still  cheating  thousands  of  their  souls  ;  and  in  this  age  of  blasphemy  and 
rebuke,  it  becomes  every  true  minister  of  Christ  to  bear  a  faithful  testimony 
for  the  despised  and  calumniated  gospel.  New  books  are  not  needed.  The 
■ontroversics  of  the  present  times  involve  principles  which  have  again  and 
".gain  been  ably  and  satisfactorily  discussed  ;  and  all  that  is  necessary  is  to 
bring  into  public  notice,  the  valuable  writings  of  "those  able  ministers  of  the 
New  Testament,"  who  have  long  gone  to  their  rest.  Though  dead,  they  can 
yet  speak  to  us  as  they  did  to  the  men  of  their  own  generation.  The  high 
character  of  Traill,  for  learning  and  piety — his  sufferings  in  the  cause  of 
truth,  and  the  flattering  encomiums  bestowed  upon  him  by  such  men  as  Her- 
vey  and  Cecil,  should  secure  avery  favorable  reception  to  any  production  of 
his.  If  this  little  tract  should  meet  with  the  success  which  it  deserves,  it 
will  soon  be  followed  by  other  selections  equally  valuable,  either  from  his 
^^'ritings,  of  from  those  of  some  other  Divines  of  the  same  period. 

J.  H.  THORN  WELL. 


A  VINDICATION. 


Your  earnest  desire  of  information  about  some  difference  amongst  Non- 
conformists  in  London,  whereof  you  hear  so  much  by  flying  reports,  and 
profess  you  know  so  little  of  the  truth  thereof,  is  the  cause  of  tins  writing. 

You  know  that,  not  many  months  ago,  there  was  fair-like  appearance  of 
•  inity  betwixt  the  two  most  considerable  parties  on  that  side ;  and  their  dif- 
ncos  having  been  rather  in  practice  than  principle,  about  church  order 
and  communion,  seemed  easily  reconcileable,  where  a  spirit  of  love,  and  of  a 
sound  mind,  was  at  work.  But  how  short  was  the  calm !  For  quickly 
arose  a  greater  storm  from  another  quarter ;  and  a  quarrel  began  upon 
it  points,  even  on  no  less  than  the  doctrine  of  the  grace  of  God  in  Jesus 
Christ,  and  the  justification  of  a  sinner  by  faith  alone.  Some  think,  that 
tue  reprinting  of  Or.  Crisp's  book  gave  the  first  rise  to  it.  But  we  must 
look  farther  back  tor  its  true  spring.  It  is  well  known,  but  little  considered, 
what  a  great  progress  Arminiamsm  had  made  in  this  nation  before  the  be- 
ginning of  the  civil  war.  And  surely  it  hath  lost  little  since  it  ended. — 
What  can  be  the  reason  why  the  very  Parliaments  in  the  reign  of  James  1. 
and  Charles  I.  were  so  alarmed  with  Arminianism,  as  may  be  read  in  histo- 
-} ,  uid  is  remembered  by  old  men  ;  and  that  now  for  a  long  time  there  hath 
;!  ,i  no  talk,  no  fear  of  it;  as  if  Arminianism  were  dead  and  buried,  and  no 
man  knows  where  its  grave  is?  Is  not  the  true  reason  to  be  found  in 
universal  prevailing  in  the  nation? 

But  that  which  concerneth  our  case  is,  that  the  middle  way  betwixt  the 

Tiinians  and  the    Onhordox,  had  been  espoused,  and  strenuously  defended 

and  promoted,  by  some  Nonconformists,  of  great  note  for  piety  and  parts; 

isually  such  men  that    are  for  middle  ways  in  points  of  doctrine,  have 

a  greater  kindness  for  that  extreme  they  go  half-way  to,  than  for  that  which 

go  half-way  from.     And  the  notions  thereof  were  imbibed  by  a  great 

many  students,  who  labored  (through  the    iniquity  of  the  times)  under  the 

great  disadvantage  of  the  want  of  grave  and  sound  divines,  to  direct  and  as. 

aist  their  studies   at   universities  ;  and  therefore,  contented  themselves  whh 

studying  such  English  authors  as  had  gone  in  a  path  untrod,  both  by  our  pre- 

jsors,  and  by  the  Protestant  universities  abroad. 

These  notions  have  been   preached,  and  wrote  against,  by  several  dii 
amongst  themselves  ;  and  the  different  opinions  have  been,  till  of  late,  mana- 
ged with  some  moderation  ;  to  which  our  being  all  borne  down  by  persecu- 
tion, did  somewhat  contribute. 

It  is  a  sad,  but  true  observation,  that  no  contentions  are  more  easily  kin. 
died,  more   fiercely  pursued,  and   more  hardly   composed,   than  those  of  di- 
vines ;  sometimes  from  their  zeal  for  truth,  and  sometimes  from  worse  prin- 
-,  that  may  act  in  them,  as  wed  as  in  other  men. 

The  subject  of  the  controversy  is  about  the  justifying  grace  of  God  in  Je- 
T-i  Christ.  Owned  it  is  by  both  :  and  both  fear  it  be  abused:  either  by 
turning  it  into  wantonness,  hence  the  noise  of  Anlinomianism :  or,  by  cor- 
r-.>ting  it  with  the  mixture  of  works,  hence  the  fears  on  the  other  side,  of 


Arminianism.  Both  parties  disown  the  name  cast  upon  them.  The  one  will 
not  be  called  Armintans :  and  the  other  hate  both  name  and  thing  of  Anti- 
nomianism,  truly  so  called.  Both  sometimes  say  the  same  thing,  and  profess 
their  assent  to  the  doctrinal  articles  of  the  Church  of  England,  to  the  Con- 
fession of  Faith  and  Catechisms  composed  at  Westminster,  and  to  the  Har- 
mony of  the  Confessions  of  all  the  reformed  churches,  in  these  doctrines  of 
grace.  And  if  both  be  candid  in  this  profession,  it  is  very  strange  that  there 
should  be  any  controversy  amongst  them. 

Let  us,  therefore,  first  take  a  view  of  the  parties,  and  then  of  their  princi- 
ples. As  to  the  party  suspected  of  Antinomianism  and  Libertinism  in  this 
city;  it  is  plain,  that  the  churches  wherein  they  arc  concerned,  are  more 
strict  and  exact  in  trying  of  them  that  offer  themselves  unto  their  commu- 
nion, as  to  their  faith  and  holiness,  before  their  admitting  them;  in  the  engage- 
ments laid  on  them  to  a  gospel-walking  at  their  admission,  and  in  their  in- 
spection over  them  afterwards.  As  to  their  conversations,  they  are  gene- 
rally of  the  more  regular  and  exact  frame  ;  and  the  fruits  of  holiness  in  their 
lives,  to  the  praise  of  God,  and  honor  of  the  Gospel,  cannot  with  modesty  be 
denied.  Js  it  not  unaccountable,  to  charge  a  people  with  licentiousness, 
when  the  chargers  cannot  deny,  and  some  cannot  well  bear  the  strictness  of 
their  walk?  It  is  commonly  said,  that  it  is  only  their  principles,  and  tho 
tendency  of  them  to  loose  walking,  that  they  blame.  But,  waiving  that  at 
present,  it  seems  not  fair  to  charge  a  people  with  licentious  doctrines,  when 
the  professors  thereof  are  approved  of  for  their  godliness ;  and  when 
they  do  sincerely  profess,  that  their  godliness  began  with,  and  is  promoted  by 
the  faith  of  their  principles.  Let  it  not  be  mistaken,  if  I  here  make  a  com- 
parison betwixt  Papists  and  Protestants.  The  latter  did  always  profess  the 
doctrine  of  justification  by  faith  alone.  This  was  blasphemy  in  the  Papist's 
ears.  They  still  did,  and  do  cry  out  against  it,  as  a  licentious  doctrine,  and 
destructive  of  good  works.  Many  sufficient  answers  have  been  given  unto 
this  unjust  charge.  But  to  my  purpose :  the  wonder  was,  that  the  Papists 
were  not  convinced  by  the  splendid  holiness  of  the  old  believers,  and  by  the 
visible  truth  of  their  holy  practice  ;  and  their  professing,  that  as  long  as  they 
lived  in  the  blindness  and  darkness  of  popery,  they  were  profane  ;  and  that 
as  soon  as  God  revealed  the  gospel  to  them,  and  had  wrought  in  them  the 
faith  theroof,  they  were  sanctified  and  led  other  lives.  So  witnessed  the  no- 
ble Lord  Cobham,  who  suffered  in  King  Henry  the  V.'s  time,  above  an  hundred 
years  before  Luther.  His  words  at  his  examination  before  the  Archbishop 
of  Canterbury,  and  his  clergy  were  these  :  "As  for  that  virtuous  man, 
Wickliff,  (for  with  his  doctrine  he  was  charged,)  whose  judgment  ye  so  high- 
ly disdain,  I  shall  say  of  my  part,  both  before  God  and  man,  that  before  1 
knew  that  despised  doctrine  of  his,  I  never  abstained  from  sin  ;  but  since  I 
learned)  therein  to  fear  mv  Lord  God,  it  hath  otherwise,  I  trust,  been  with 
me.  So  much  grace  could  I  never  find  in  all  your  glorious  instructions." — 
Fox's  Book  of  Martyrs,  vol..  1,  p.  640,  col.  2,  edit.  1664.  And  since  1  am  on 
that  excellent  book,  I  entreat  you  to  read  Mr.  Patrick  Hamilton's  little  trea- 
tise, to  which  Frith  doth  preface,  and  Fox  doth  add  some  explication,  vol.  2, 
p.  181 — 192  ;  where  ye  will  find  the  old  plain  Protestant  truth  about  law  and 
gospel,  delivered  without  any  school-terms.  To  this,  add,  in  your  reading, 
in  the  same  vol.  2,  p.  497 — 509,  Heresies  and  Errors  falsely  charged  on 
Tmdal's writings ;  where  we  will  seethe  old  faith  of  the  saints  in  its  simpli- 
city, and  the  old  craft  and  cunning  of  the  Anti-christian  party,  in  slandeiing 


the  truth.  I  must,  for  my  part  confess,  that  these  plain  declarations  of  gos- 
pel-truth, have  a  quite  other  favor  with  me,  than  the  dry  insipid  accounts 
thereof  given  by  pretenders  to  human  wisdom. 

But  passing  these  things,  let  us  look  to  principles,  and  that,  with  respect  to 
their  native  and  regular  influence  on  sanctification.  And  I  am  willing  that 
that  should  determine  the  mutter,  next  to  the  consonancy  of  the  principles 
themselves,  to  the  word  of  God.  It  can  be  no  doctrine  of  God,  that  is  not. 
according  to  godliness.  Some  think  that  if  good  works,  and  holiness,  and 
repentance,  be  allowed  no  room  in  justification,  that  there  is  no  room  left  for 
them  in  the  world,  and  in  the  practice  of  believers.  So  hard  seems  it  to  be 
to  some  to  keep  in  their  eye  the  certain  fixed  bounds  betwixt  justification 
and  sanctification.  There  is  no  difference  betwixt  a  justified  and  a  sancti- 
fied man  ;  for  he  is  always  the  same  person  that  partakes  of  these  privileges. 
But  justification  and  sanctification  differ  greatly  in  many  respects,  as  is  com- 
monly known.     But  to  come  a  little  closer  : 

The  party  here  suspected  of  Antinomianism,  do  confidently  protest,  before 
God,  angels  and  men,  that  they  espouse  no  new  doctrine  about  the  grace  of 
God  and  justification,  and  the  other  coincident  points,  but  what  the  reform- 
ers at  home  and  abroad  did  teach,  and  all  the  Protestant  churches  do  own. 
And  that  in  sum  is  :  "  That  a  law-condemned  sinner  is  freely  justified  by 
God's  grace,  through  the  redemption  that  is  in  Jesus  Christ ;  that  he  is  jus- 
tified only  for  the  righteousness  of  Christ  imputed  to  him  by  God  of  his  free 
grace,  and  received  by  faith  alone  as  an  instrument;  which  faith  is  the  gift  of 
the  same  grace."  For  guarding  against  licentiousness,  they  constantly  teach, 
out  of  God's  word,  "  That  without  holiness  no  man  can  see  God  :  That  all 
that  believe  truly  on  Jesus  Christ,  as  they  are  justified  by  the  sprinkling  of 
his  blood,  so  are  they  sanctified  by  the  effusion  of  his  spirit:  that  all  that 
boast  of  their  faith  in  Christ,  and  yet  live  after  their  own  lusts,  and  the 
course  of  this  world,  Imve  no  true  faith  at  all ;  but  do  in  their  profession, 
and  contradicting  practice,  blaspheme  the  name  of  God,  and  the  doctrine  of 
his  grace  ;  and  continuing  so,  shall  perish  with  a  double  destruction,  beyond 
that  of  the  openly  profane,  that  make  no  profession."  And  when  they  find 
any  such  in  their  communion,  which  is  exceeding  rarely,  they  cast  them 
out  as  dead  branches.  They  teach,  "That  as  the  daily  study  of  sanctifi- 
cation is  a  necessary  exercise  to  all  that  are  in  Christ :  so  the  rule  of  their 
direction  therein,  is  the  holy  spotless  law  of  God  in  Christ's  hand  :  That  the 
Holy  Ghost  is  the  beginner  and  advancer  of  this  work,  and  faith  in  Jesus 
Christ  the  great  mean  thereof:  That  no  man  can  be  holy  till  he  be  in 
Christ,  and  united  to  him  by  faith  ;  and  that  no  man  is  truly  in  Christ,  but  he 
is  thereby  sanctified.  They  preach  the  law,  to  condemn  all  flesh  out  of 
Christ,  and  to  shew  thereby  to  people,  the  necessity  of  betaking  them- 
selves  to  him  for  salvation."  See  the  savoury  words  of  the  blessed  Tmdal, 
caSed  the  Apostle  of  England,  in  his  letter  to  John  Frith,  written  Jan.  1533  : 
Book  of  Martyrs,  vol.  2, p.  308:  "Expound  the  law  truly,  and  open  the 
veil  of  Moses,  to  condemn  all  fl  sh.  and  prove  all  men  sinners,  and  all  deeds 
under  the  law,  before  mercy  have  taken  away  the  condemnation  thereof,  to 
be  sin  and  damnable ;  and  then  as  a  faithful  minister,  set  abroach  the  mercy 
of  our  Lord  Jeans,  and  let  the  wounded  consciences  drink  of  the  water  of 
him.  And  then  shall  your  preaching  be  with  power,  and  not  as  the  hypo- 
crites. And  the  spirit  of  God  shall  work  with  you ;  and  all  consciences 
shall  bear  record  unto  you,  and  feel  that  it  is  so.     And  all  doctrine  that  cast- 


6 

eth  a  mist  on  these  two,  to  shadow  and  hide  them,  I  mean  the  law  of  God, 
and  mercy  of  Christ,  that  resist  you  with  all  your  power."     And  so  do  we. 

What  is  there  in  all  this  to  be  offended  with  1  Is  not  this  enough  to  vin- 
dicate our  doctrine  from  any  tendency  to  licentiousness  ?  I  am  afraid  that 
there  are  some  things  wherein  we  differ  more  than  they  think  fit  yet  to  ex- 
press.     And  I  shall  guess  at  them. 

1.  The  first  is  about  the  imputed  righteousness  of  Christ.  This  right- 
eousness of  Christ  in  his  active  and  passive  obedience,  hath  been  asserted  by 
Protestant  divines,  to  be  not  only  the  procuring  and  meritorious  cause  of 
our  justification  ;  for  this  the  Papists  own  ;  but  the  matter,  as  the  imputa- 
tion of  it  is  the  form  of  our  justification :  though  I  think  that  our  logical 
terms  are  not  so  adapted  for  such  divine  mysteries.  But  whatever  pro- 
priety or  impropriety  be  in  such  school-terms,  the  common  Protestant  doc- 
trine hath  been,  that  a  convinced  sinner  seeking  justification,  must  have  no- 
thing in  his  eye  but  this  righteousness  of  Christ,  as  God  proposeth  nothing 
else  to  him  ;  and  that  God,  in  justifying  a  sinner,  accepts  him  in  this  right- 
eousnoss  only,  when  he  imputes  it  to  him. 

Now,  about  the  imputed  righteousness  of  Christ,  some  say,  "That  it  be- 
longs only  to  the  person  of  Christ :  he  was  under  the  law  and  bound  to  keep 
it  for  himself,  that  he  might  be  a  fit  Mediator,  without  spot  or  blemish. — 
That  it  is  a  qualification  in  the  Mediatior,  rather  than  a  benefit  acquired  by 
him,  to  be  communicated  to  his  people."  For  they  will  not  allow  "  this 
personal  righteousness  of  Christ  so  to  be  imputed  to  us  in  any  otherwise 
than  in  the  merit  of  it,  as  purchasing  for  us  a  more  easy  law  of  grace  ;  in 
the  observation  whereof,  they  place  all  our  justifying  righteousness :"  un- 
derstanding hereby,  "  our  own  personal  inherent  holiness,  and  nothing  else." 

They  hold,  "  that  Christ  died  to  merit  this  of  the  Father,  viz :  that  we 
might  be  justified  upon  easier  terms  under  the  gospel,  than  those  of  the  law 
of  innocency.  Instead  of  justification  by  perfect  obedience,  we  are  now  to 
be  justified  by  our  own  evangelical  righteousness,  made  up  of  faith,  repentance, 
and  sincere  obedience."  And  if  we  hold  not  with  them  in  this,  they  tell  the 
world  we  are  enemies  to  evangelical  holiness,  slighting  the  practice  of  all 
good  works,  and  allowing  our  hearers  to  live  as  they  list.  Thus  they  slan- 
der the  preachers  of  free  grace,  because  we  do  not  place  justification  in  our 
own  inherent  holiness ;  but  in  Christ's  perfect  righteousness,  imputed  to  us 
upon  our  believing  in  him.  Which  faith,  we  teach,  purifies  the  heart,  and 
always  inclines  to  holiness  of  life.  Neither  do  we  hold  any  faith  to  be 
true  and  saving,  that  doth  not  shew  itself  by  good  works  ;  without  which, 
no  man -is  or  can  be  justified,  either  in  his  own  conscience,  or  before  men. 
But  it  doth  not  hence  follow,  that  we  cannot  be  justified  in  the  sight  of  God 
by  faith  only,  as  the  apostle  Paul  asserts  the  latter,  and  the  apostle  James 
the  former,  in  a  good  agreement. 

2.  There  appears  to  be  some  difference,  or  misunderstanding  of  one  an- 
other, about  tin;  true  notion  and  nature  of  justifying  faith,  Divines  com- 
monly distinguish  betwixt  the  direct  act  of  faith,  and  the  reflex  act.  Th<^ 
direct  act  is  properly  justifying  and  saving  faith;  by  which  a  lost  sinner 
comes  to  Christ,  and  relies  upon  him  for  salvation.  The  reflex  act.  is  the 
looking  back  of  the  soul  upon  a  former  act  of  faith.  A  rational  creature 
can  reflect  upon  his  own  acts,  whether  they  be  acts  of  reason,  faith  or  un- 
belief. 

A  direct  act  of  saving  faith,  is   that    by  which  a  lost  sinner  goes  out  of 


himself  to  Christ  for  help,  relying -upon  him  only  for  salvation.  A  reflex  act 
ariseth  from  the  sense  that  faith  gives  of  its  own  inward  act,  upon  a  serious 
review.  The  truth  and  sincerity  of  which  is  further  cleared  up  to  the  con- 
science,  by  the  genuine  fruits  of  an  unfeigned  faith,  appearing  to  all  men  in 
our  good  lives,  and  holy  conversation.  But  for  as  plain  as  these  tilings  be, 
yet  we  find  we  are  frequently  mistaken  by  others :  and  we  wonder  at  the 
mistake  ;  for  we  dare  not  ascribe  to  some  learned  and  .good  men,  the  prin- 
ciples  of  ignorance,  or  wilfulness,  from  whence  mistakes  in  plain  cases  usu- 
ally proceed.  When  we  do  press  sinners  to  come  to  Christ,  by  a  direct 
act  of  faith,  consisting  in  an  humble  reliance  upon  him  for  mercy  and  par- 
don ;  they  will  understand  us,  whether  we  will  or  not,  of  a  reflex  act  of 
faith,  by  which  a  man  knows  and  believes,  that  his  sins  are  pardoned,  and 
that  Christ  is  his  :  when  they  might  easily  know  that  we  mean  no  such  thing. 
Mr.  Walter  Marshall,  in  his  excellent  book  lately  published,  hath  largely 
opened  this,  and  the  true  controversy  of  this  day,  though  it  be  eight  or  nine 
years  since  he  died. 

3.  We  seem  to  differ  about  the  interest,  and  room,  and  place,  that  faith 
hath  in  justification.  That  we  are  justified  by  faith  in  Jesus  Christ,  is  so 
plainly  a  New  Testament  truth,  that  no  man  pretending  never  so  barely  to 
the  christian  name,  denies  it.  The  Papists  own  it ;  and  the  Socinians,  and 
Arminians,  and  all  own  it.  But  how  different  are  their  senses  of  it  ?  And 
indeed  you  eannot  more  speedily  and  certainly  judge  of  the  spirit  of  a  man. 
than  by  his  real  inward  sense  of  this  phrase,  (if  you  could  reach  it,)  A  sinner 
isjuslifieil  by  faith  in  Jesus  Christ.  Some  say,  that  faith  in  Jesus  Christ 
justifies,  as  it  is  a  work,  by  the  to  credere,  as  if  it  came  in  the  room  of  perfect, 
obedience,  required  by  the  law.  Some,  that  faith  justifies,  as  it  is  informed 
and  animated  by  charity.  So  the  Papists,  who  plainly  confound  justifica- 
tion and  sanctification.  Some  say,  that  faith  justifies,  as  it  is  a  fulfilling  of 
the  condition  of  the  new  covenant,  If  thou  bclievest,  thou  shalt  be  saved.  Na) . 
they  will  not  hold  there  ;  but  they  will  have  this  faith  to  justify,  as  it  hath  a 
principle  and  fitness  in  it  to  dispose  to  sincere  obedience.  The  plain  old 
Protestant  doctrine  is,  that  the  place  of  faith  in  justification  is  only  that  of  a 
hand  or  instrument,  receiving  the  righteousness  of  Christ,  for  which  only  we 
are  justified.  So  that  though  great  scholars  do  often  confound  themselves  and 
others,  in  their  disputations  about  faith's  justifying  a  sinner  ;  every  poor  plain 
believer  hath  the  marrow  of  this  mystery  feeding  his  heart ;  and  he  can 
readily  tell  you,  that  to  be  justified  by  faith,  is  to  be  justified  by  Christ's  right- 
eousness, apprehended  by  faith. 

4.  We  seem  to  misunderstand  one  another  about  the  two  Adams,  and  i  s- 
pecially  the  latter.  See  Romans,  v.  12,  to  the  end.  In  that  excellent  scrip- 
ture, a  comparison  is  instituted,  which  if  we  did  duly  understand,  and  agree 
in,  we  should  not  readily  differ  in  the  main  things  ofthegospeL  The  apos- 
tie  there  tells  us,  that  the  first  Adam  stood  in  the  room  of  all  his  natural  pos- 
terity. He  had  their  stock  in  his  hand.  While  he  stood  they  stood  in  him; 
when  he  fell,  they  fell  with  bim.  By  his  fall  he  derived  sin  and  death  to  all 
them  that  spring  from  him  by  natural  generation.  This  is  the  sad  side.  But 
be  tells  us  in  opposition  thereto,  and  in  comparing  therewith,  that  Christ,  the 
■second  man,  is  the  new  head  of*  the  redeemed  world.  He  stands  in  in  their 
room:  his  obedience  is  theirs ;  and  he  communicates  to  his  spiritual 
spring,  just  the  contrary  to  what  the  first  sinful  Adam  doth  to  his  natural  ofH 
spring;  righteousness  instead  of  guilt  and  sin,  lite  instead  of  death,  justij 


8 

lion  instead  of  condemnation,  and  eternal  life  instead  of  hell  deserved.  So 
that  I  think  the  3d,  4th,  and  5th  chapters  of  the  Epistle  to  the  Romans,  for 
the  mystery  of  justification;  and  the  6th,  7th,  and  8th,  for  the  mystery  of 
sanctification,  deserve  our  deep  study.  But  what  say  others  about  Christ's 
being  the  second  Adam  1  We  find  them  unwilling  to  speak  of  it ;  and  when 
they  do,  it  is  quite  alien  from  the  scope  of  the  Apostle  in  that  chapter.  Thus 
to  us  they  seem  to  say  :  "  That  God,  as  a  rector,  ruler,  governor,  hath  resolv- 
ed to  save  men  by  Jesus  Christ :  that  the  rule  of  this  government  is  the  gos- 
pel, as  a  new  law  of  grace  :  that  Jesus  Christ  is  set  at  the  head  of  this  recto- 
ral  government :  that  in  that  state  he  sits  in  glory,  ready  and  able  out  of  his 
purchase  and  merits,  to  give  justification  and  eternal  life  to  all  that  can  bring 
good  evidence  of  their  having  complied  with  the  terms  and  conditions  of  the 
law  of  grace."  Thus  they  antedate  the  last  day,  and  hold  forth  Christ  as  a 
Judge  rather  than  a  Saviour.  Luther  was  wont  to  warn  people  of  this  dis- 
tinction, frequently  in  his  comment  on  the  Epistle  to  the  Galatians.  And 
no  other  headship  to  Christ  do  wc  find  some  willing  to  admit,  but  what  belongs 
to  his  kingly  office.  As  to  his  suretyship,  and  being  the  second  Adam,  and 
a  public  person,  some  treat  it  with  contempt.  I  have  heard  that  Dr.  Thom- 
as Goodwin  was,  in  his  youth,  an  Arminian,  or  at  least  inclining  that  way ; 
but  was  by  the  Lord's  grace  brought  off,  by  Dr.  Sibb's  clearing  up  to  him 
this  same  point,  of  Christ's  being  the  head  and  representative  of  all  his  peo- 
ple. Now,  though  we  maintain  steadfastly  this  headship  of  Jesus  Christ, 
vet  we  say  not,  that  there  is  an  actual  partaking  of  his  fulness  of  grace,  till 
We  be  in  him  by  faith  ;  though  this  faith  is  also  given  us  on  Christ's  behalf, 
Phil.  i.  29,  and  we  believe  through  grace,  Acts,  xviii.  27.  And  wc  know  no 
grace,  we  can  call  nothing  grace,  we  care  for  no  grace,  but  what  comes 
from  this  head,  the  Saviour  of  the  body.  But  so  much  shall  serve  to  point 
ibrth  the  main  things  of  difference  and  mistakes. 

Is  it  not  a  little  provoking,  that  some  are  so  captious,  that  no  minister  can 
preach  in  the  hearing  of  some,  "of  the  freedom  of  God's  grace  ;  of  the  im- 
putation of  Christ's  righteousness ;  of  sole  and  single  believing  on  him  for 
righteousness  and  eternal  life  ;  of  the  impossibility  of  a  natural  man's  doing 
any  good  work  before  he  be  in  Christ ;  of  the  impossibility  of  the  mixing 
of  man's  righteousness  and  works,  with  Christ's  righteousness,  m  the  busi- 
ness of  justification  ;  and  several  other  points,"  but  he  is  immediately  called. 
or  suspected  to  be,  an  Antinmnian  ?  If  wc  say  that  faith  in  Jesus  Christ  is 
neither  work,  nor  condition.,  nor  qualification,  in  justification;  but  is  a  mere  in- 
strument,  receiving  (as  an  empty  hand  receiveth  the  freely  given  alms)  the 
righteousness  of  Christ ;  and  that,  in  its  very  act,  it  is  a  renouncing  of  all 
things  but  the  gift  of  grace  ;  the  fire  is  kindled.  So  that  it  is  come  to  that, 
as  Mr.  Christopher  Fowler  said,  "  that  he  that  will  not  be  Antkhristian,  must 
be  called  an  Antinoiuirm."  Is  there  a  minister  in  London,  who  did  not  preach 
some  twenty,  some  thirty  years  ago,  according  to  their  standing,  that  same 
d<  >ctrine  now  by  some  called  Antinomian  ?  Let  not  Dr.  Crisp's  book  be  look- 
i  (I  upon  as  the  standard  of  our  doctrine.  There  arc  many  good  things  in  it ; 
and  also  many  expressions  in  it  that  we  generally  dislike.  It  is  true,  that 
Mr.  Burgess  and  Mr.  Rutherford  wrote  against  Antinomianism,  and  against 
-oinc  that  were  both  Antinomians  and  Arminians.  And  it  is  no  less  true, 
that  they  wrote  against  the  Arminians,  and  did  hate  the  new  scheme  of  divi- 
nity, so  much  now  contended  for,  and  to  which  we  owe  all  our  present  con- 
tentions.    I  am  persuaded  that,  if  these  godly  and  sound  divines  were  oa  the 


9 

present  stage,  they  would  be  as  ready  to  draw  their  pens  against  two  books,, 
lately  printed  agaiust  Dr.  Crisp,  as  ever  they  were  to  write  against  the  Doc- 
tor's book.  Truth  is  to  be  defended  by  truth;  but  error  is  often,  and  unhap- 
pily opposed  by  error,  under  truth's  name. 

But  what  shall  we  do  in  this  case  ?  What  shall  we  do  for  peace  with  our 
brethren?  Shall  we  lie  still  under  their  undeserved  reproaches;  and,  for 
keeping  the  peace,  silently  suffer  others  to  beat  us  unjustly?  If  it  were  our 
own  personal  concern,  we  should  bear  it:  if  it  were  only  their  charging  us  with 
ignorance,  weakness,  and  being  unstudied  divines,  (as  they  have  used  liberally 
to  call  all  that  have  not  learned,  and  dare  not  believe  their  new  divinity,)  we 
might  easily  pass  it  by,  or  put  it  up.  But  when  we  see  the  pure  gospel  of 
Christ  corrupted  ;  and  an  Arminian  gospel  new  vampt,  and  obtruded  on  peo- 
ple, to  the  certain  peril  of  the  souls  of  such  as  believe  it;  and  our  ministry 
reflected  upon,  which  should  be  dearer  to  us  than  our  lives  ;  can  we  be  silent  ? 
As  we  have  a  charge  from  the  Lord,  to  deliver  to  our  people  what  we  have 
received  from  him,  so,  as  he  calls  and  enables,  we  are  not  to  give  place  by 
subjection,  not  for  an  hour,  to  such  as  creep  in,  not  only  to  spy  out,  but  to  des- 
troy, not  so  much  the  gospel-liberty,  as  the  gospel-salvation  we  have  in  Christ 
Jesus,  and  to  bring  us  back  tinder  the  yoke  of  legal  bondage.  And  indeed  the 
case  in  that  epistle  to  the  Galatians  and  ours  has  a  great  affinity. 

Is  it  desired  that  we  should  forbear  to  make  a  free  offer  of  God's  grace  in 
Christ  to  the  worst  of  sinners  ?  This  cannot  be  granted  by  us  :  for  this  is 
the  gospel  faithful  saying,  and  worthy  of  all  acceptation,  (and  therefore  wor- 
thy of  all  our  preaching  of  it,)  that  Jesus  Christ  came  into  the  world  to  save 
sinners,  and  the  chief  of  them,  1  Tim.  i.  15.  This  was  the  apostolic  practice, 
according  to  their  Lord's  command,  Mark,  xvi.  15, 16  :  Luke,  xxiv.  47. — 
They  began  at  Jerusalem,  where  the  Lord  of  life  was  wickedly  slain  by 
them  ;  and  yet  life,  in  and  through  his  blood,  was  offered  to,  and  accepted 
and  obtained  by  many  ofthem.  Every  believer's  experience  witnesseth  to 
this,  that  every  one  that  believes  on  Jesus  Christ,  acts  that  faith  as  the  chief 
of  sinners.  Everyman  that  seeth  himself  rightly,  thinks  so  of  himself,  and 
therein  thinks  not  amiss.  God  only  knoweth  who  is  truly  the  greatest  sinner, 
and  every  humble  sinner  will  think  that  he  is  the  man. 

Shall  we  tell  men  that  unless  they  be  holy,  they  must  not  believe  on  Jesus 
Christ?  that  they  must  not  venture  on  Christ  for  salvation,  till  they  be  quali- 
fied and  fit  to  be  received  and  welcomed  by  him ?  This  were  to  forbear 
preaching  the  gospel  at  all,  or  to  forbid  all  men  to  believe  on  Christ.  For 
never  was  any  sinner  qualified  for  Christ.  He  is  well  qualified  for  us,  1 
Cor.  i.  30;  but  a  sinner  out  of  Christ,  hath  no  qualification  for  Christ,  but 
sin  and  misery.  \V  i  nee  should  we  have  any  better,  but  in  and  from  Christ? 
Nay,  suppose  an  im  ossibility,that  a  man  were  qualified  for  Christ ;  I  boldly 
assert,  that  sue  i  woul  1   not,  nor  could  ever  believe  on  Christ.     For 

faith,  is  a  lust,  help  condemned  sinner's  casting  himself  on  Christ  for  sal- 
vation: andth   ■■       ied  man  is  no  such  person. 

Shall  we  warn  ople,  that  they  should  not  believe  on  Christ  too  soon? 
It  is  impossible  ihould    d<>    it  too  soon.      Can  a   man    obey    the 

greal  gospel. command  too  soon?  1  John,  iii.  23 :  or  do  the  work  God 
too  soon  ?  J  ihn  vi  28  29.  A  man  may  too  soon  think  that  he  is  in  Christ ; 
and  that  is'when  i1  not  so ' indeed ;  and  this  we  frequently  teach.  But 
this  is  but  an  idle  ■'■■■■  m,  and  not  faith.  A  man  may  too  soon  fancy  that 
he  hath  faith;  but  1  hope  he  cannot  aet  faith   too  soon.     If  any  should  say, 


10 

n  man  may  be  holy  too  soon,  how  would  that  saying  be  reflected  upon  ?  And 
yet  it  is  certain,  that  though  no  man  can  be  too  soon  holy,  (because  he  can- 
not too  soon  believe  on  Christ,  which  is  the  only  spring  of  true  holiness,)  yet 
he  may,  and  many  do,  set  about  the  study  of  that  he  counts  holiness,  too  soon; 
that  is,  before  the  tree  be  changed,  Math.  xii.  33,  34,  35  ;  before  he  have  the 
new  heart,  Ezek.  xxxvi.  26,  27  ;  and  the  Spirit  of  God  dwelling  in  hi?n,  which 
is  only  got  by  faith  in  Christ,  Gal.  iii.  14  ;  and  therefore,  all  this  man's  stu- 
dying of  holiness,  is  not  only  vain  labor,  but  acting  of  sin.  And  if  this  study, 
and  these  endeavors,  be  managed  as  commonly  they  are,  to  obtain  justifica- 
tion before  God,  they  are  the  more  wicked  works  still.  And  because  this 
point  is  needful  to  be  known,  I  would  give  you  some  testimonies  for  it.  Doc- 
trine of  the  Church  of  England,  in  her  thirty-nine  Articles — Art.  13  :  "Works 
done  before  the  grace  of  Christ,  and  the  inspiration  of  his  Spirit,  are  not 
pleasant  to  God  ;  forasmuch  as  they  spring  not  of  faith  in  Jesus  Christ:  nei- 
ther do  they  make  men  meet  to  receive  grace,  or  (as  the  school  authors  say) 
deserve  grace  of  congruity.  Yea,  rather,  for  that  they  are  not  clone  as  God 
hath  willed  and  commanded  them  to  be  done,  we  doubt  not  but  that  they  have 
the  nature  of  sin."  So  Confession  of  Faith,  chap.  16,  art.  7,  Calvin.  Instit. 
lib.  3,  chap.  15,  sect.  6.  "  They  (saith  he,  speaking  of  the  Popish  schoolmen) 
have  found  out  I  know  not  what  moral  good  works,  whereby  men  are  made 
acceptable  to  God,  before  they  are  engrafted  into  Christ.  As  if  the  scrip- 
ture lied  when  it  said,  they  are  all  in  death,  who  have  not  the  iSoji,  1  John,  v. 
12.  If  they  be  in  death,  how  can  they  beget  matter  of  life?  As  if  it  were 
of  no  force,  whatsoever  is  not  of  faith  is  sin,  as  if  evil  trees  could  bring  forth 
goodfnat."  Read  the  rest  of  that  section.  On  the  contrary,  the  council  of 
Trent,  sess.  -6,  canon  7,  say  boldly,  "Whosoever  shall  say,  that  all  works 
done  before  justification,  howsoever  they  be  done,  are  truly  sin,  and  deserve 
the  hatred  of  God  ;  let  him  be  anathema."  And  to  give  you  one  more  bel- 
lowing of  the  beast,  wounded  by  the  light  of  the  gospel,  see  the  same  Council, 
xess.  6,  canon  1 1  ;  Si  qui*  dixerit,  Grutiam  qua  juslfcamur,  esse  tanium  fa- 
vorem  Dei  ;  anathema  sit.  This  is  fearful  blasphemy,  saith  Dr.  Downham, 
bishop  of  Londondery,  in  his  orthodox  book  of  justification,  lib.  3,  cap.  1, 
where  he  saith,  "  That  the  Hebrew  words,  which  in  the  Old  Testament  sig- 
nify the  grace  of  God,  do  always  signify  favour,  and  never  grace  inherent. — 
And  above  fifty  testimonies  may  be  brought  from  the  New  Testament  to 
prove,  that  by  God's  grace  his  favour  is  still  meant."  But  what  was  good 
Church-of-England  doctrine  at,  and  after  the  reformation,  cannot  now  go 
down  with  some  Arminianizing  Nonconformists. 

If  then,  nothing  will  satify  our  quarrellingbretbren,  but  either  silence  as  to 
the  main  points  of  the  gospel,  which  we  believe,  and  live  by  the  faith  of,  and 
look  to  be  saved  in;  which  we  have  for  many  years  preached,  with  somp 
seals  of  the  Holy  Ghost  in  converting  sinners  unto  God,  and  in  building  them 
up  in  holiness  and  comfort,  by  the  faith  and  power  of  them;  which  also  we 
vowed  to  the  Lord  to  preach  to  all  that  will  Ik  ar  us,  as  long  as  we  live,  in  the 
day  when  we  gave  up  ourselves  to  serve  God  with  our  spirit  in  the  gospel  of 
his  Son  :  if  either  this  silence,  or  the  swallowing  down  of  Arminian  schemes 
of  the  gospel,  contrary  to  the  New  Testament,  and  unknown  to  the  reformed 
churches,. in  their  greatest  purity,  be  the  only  terms  of  peace  with  our 
brethren:  we  must  then  maintain  our  peace  with  God,  and  our  own  con- 
sciences,  in  the  defence  ol  plain  gospel-truth,  and  our  harmony  with  the  re- 
formed churches  ;  and  in  the  comfort  of  these  bear  their   enmity.     And 


11 

though  it  be  usual  with  them  to  vilify  and  contemn  such  as  differ  from  them, 
for  their  fewness,  weakness,  and  want  of  learning ;  yet  they  might  know,  that 
the  most  learned  and  godly  in  the  christian  world,  have  maintained  and  de- 
fended the  same  doctrine  we  stand  for,  for  some  ages.  The  grace  of  God 
will  never  want,  for  it  can,  and  will  furnish,  defenders  of  it.  England  hath 
been  blessed  with  a  Bradwardine,  an  archbishop  of  Canterbury,  against  the 
Pelagians;  a  Twisse  and  Ames,  against  the  A  rminians.  And  though  they 
that  contend  with  us,  would  separate  their  cause  altogether  from  that  of  these 
two  pests  of  the  church  of  Christ — I  mean  Pelagius  and  Arminius — yet  judi- 
cious observers  cannot  but  already  perceive  a  coincidency  ;  and  do  fear  more, 
when  either  the  force  of  argument  shall  drive  them  out  of  their  lurking-holes, 
or  when  they  shall  think  fit  to  discover  their  secret  sentiments,  which  yet  we 
but  guess  at.  Then,  as  we  shall  know  better  what  they  would  be  at,  so  it  is 
very  like  that  they  will  then  find  enemies  in  many  whom  they  have  seduced 
by  their  craft,  and  do  yet  seem  to  be  in  their  camp ;  and  will  meet  with  op- 
posers,  both  at  home  and  abroad,  that  they  think  not  of. 

Our  doctrine,  of  the  justification  of  a  sinner  by  the  free  grace  of  God  in 
Jesus  Christ,  however  it  be  misrepresented  and  reflected  upon,  is  yet  unde- 
niably recommended  by  four  things. 

1.  It  is  a  doctrine  savoury  and  precious  unto  all  serious  godly  persons. 
Dr.  Ames's  observation  holds  good  as  to  all  the  Arminian  divinity,  that  it  is 
contra  communem  sensumfidelium  ;  "against  the  common  sense  of  believers.' 
And  though  this  be  an  argument  of  little  weight  with  them  that  value  more 
the  judgment  of  the  scribes,  and  the  wise,  and  the  disputcrs  of  this  world,  1 
Cor.  i.  18,  19,  20,  21,  than  of  all  the  godly  ;  yet  the  spirit  of  God,  by  John, 
gives  us  this  same  argument,  1  John,  iv.  5,  6.  They  are  of  the  world:  there- 
fore speak  they  of  the  world,  and  the  world  heareih  them.  We  are  oj  God: 
lie  that  knoweth  God,  heareth  us  ;  he  that  is  not  of  God.  heareih  not  us.  Here- 
by know  we  the  spirit  of  truth,  and  the  spirit  of  error.  How  evident  is  it, 
that  several  who,  by  education,  or  an  unsound  ministry,  having  had  their 
natural  enmity  against  the  grace  of  God  strengthened,  when  the  Lord  by 
his  Spirit,  hath  broke  in  upon  their  hearts,  and  hath  raised  a  serious  soul- 
exercise  about  their  salvation  ;  their  turning  to  God  in  Christ,  and  their 
turning  from  Arminianism,  have  begun  together  !  And  some  of  the  greatest 
champions  for  the  grace  of  God  have  been  persons  t!  us  dealt  with,  as  we 
might  instance.  And  as  it  is  thus  with  men  at  their  conversion,  so  is  it  found 
afterward  ;  that  still  as  it  is  well  with  them  in  their  inner  man,  so  doth  the 
doctrine  of  grace  still  appear  more  precious  and  savoury.  On  the  other 
part,  all  the  ungodly  and  unrenewed,  have  a  dislike  and  disrelish  of  this  doe- 
trine  ;  and  are  all  for  the  doctrine  of  doing,  and  love  to  hear  it;  and,  in  their 
sorry  exercise,  are  still  for  doing  their  own  business  in  salvation;  though 
they  he  nothing,  and  can  do  nothing,  but  sin  and  destroy  themselves. 

•J.  It  is  that  doctrine  only  by  which  a  convii  ced  h  l  er  can  he  dealt  with 
effectually.  When  a  man  is  awakened,  and  brought  lo  that  that  all  must  be 
brought  to,  or  to  worse,  What,  shill  I  da  to  be  saved?  Acts  xvi.  30,  31,  w« 
have  the  apostolic  answer  to  it,  Believe  on  the > Lord  Jesus  Christ,  and  thou 
slialt  he  saved,  and  thy  house.  Thisanswi  riSso  old, that  with  many  it  seems 
out  of  date.  But  it  is  still,  and  will  <  v  r  b  '.'-  !  h  and  new  and  savoury,  and 
the  only  resolution  of  this  grand  c'is<-  of  eoi  sciei  ce.  as  long  as  ronscience 
and  the  world  lasts.  No  wit  or  art  of  man  will  i  ver  find  a  crack  or  flaw  u) 
it,  or  devise  another  or  a  better  answer  ;  n or  can  any   but   this  alone  heal 


12 

rightly  the  wound  of  an  awakened  conscience.     Let  us  set  this  man  to  seek 
resolution  in  this  case  of  some  masters  in  our  Israel.     According  to  their 
principles,  they  must  say  unto  him,  "  Repent,  and    mourn    for  your  known 
sins,  and  leave  them  and  loathe  them ;  and  God  will  have  mercy  on  you." — 
"  Alas !  (saith  the  poor  man,)  my  heart  is  hard,  and  I  cannot  repent  aright ; 
yea,  I  find  my  heart  more  hard  and  vile  than  when  I  was  secure  in  sin."     If 
you  speak  to  this  man  of  qualifications  for  Christ,  he  knows  nothing  of  them  ; 
if  of  sincere  obedience,  his  answer  is   native  and  ready:  "  Obedience  is  the 
work  of  a  living  man,  and  sincerity  is  only  in  a  renewed  soul."     Sincere  obe- 
dience is  therefore  as  impossible  to  a  dead  unrenewed  sinner,  as  perfect  obe- 
dience is.     Why  should  not  the  right  answer  be  given,  Believe  on  the  Lord 
Jesus  Christ,  and  you  shall  be  saved  ?     Tell  him  what  Christ  is,  what  he  hath 
done  and  suffered  to  obtain  eternal  redemption  for  sinners,  and  that  according 
to  the  will  of  God  and  his  Father.     Give  him  a  plain  downright  narrative 
of  the  gospel-salvation  wrought  out  by  the  Son  of  God  ;  tell  him  the  history 
and  mystery  of  the  gospel  plainly.     It  may  be  the  Holy  Ghost  will  work  faith 
thereby,  as  he  did  in  those  first-fruits  of  the  Gentiles,  Acts,  x.  44.     If  he  ask 
what  warrant  he  hath  to  believe  on  Jesus    Christ  ?    Tell   him,  that  he  hath 
utter  indispensable  necessity  for  it ;  for  without  believing  on  him,   he  must 
perish  eternally ;  that  he  hath  God's  gracious  offer  of  Christ  and  all  his  re- 
demption ;  with  a  promise,  that  upon   accepting  the  offer  by  faith,  Christ  and 
salvation  with  him,  is  his  :  that  he  hath  God's  express  commandment,  1  John 
iii.  23,  to  believe    on  Chrisfs  name ;  and  that  he  should  make  conscience  of 
obeying  it,  as  well  as  any  command  in  the  moral  law.     Tell  him  of  Christ's 
ability  and  good-will  to  save  ;  that  no  man  was  ever  rejected  by  him,  that  cast 
himself  upon  him ;  that  desperate   cases  arc  the  glorious    triumphs  of  his 
art  of  saving.     Tell  him  there  is  no  midst  between  faith  and  unbelief:  that 
there  is  no  excuse  for  neglecting  the  one,  and  continuing  in  the  other  ;   that 
believing  on  the  Lord  Jesus  for   salvation,  is  more  pleasing  to  God  than  all 
obedience  to  his  law  ;  and  that  unbelief  is  the  most  provoking  to  God,  and 
the  most  damning  to  man,  of  all  sins.     Against  the  greatness  of  his  sins,  the 
curse  of  the  law,  and  the  severity  of  God  as  Judge,   there  is    no  relief  to  be 
held  forth  to  him,    but  the    free  and  boundless  grace  of  God  in  the  merit  of 
Christ's  satisfaction  by  the  sacrifice  of  himself.     If  he  should  say,  what  is  it 
to  believe  on  Jesus  Christ?  As  to  this,  I   find  no  such  question  in  the  word  : 
but  that  all  did  some  way  understand  the  notion  of  it ;  the  Jews  that  did  not 
believe  on  him,  John  vi.  28,  29,  30  :  the  chief  Priests  and  Pharisees,  John  vii. 
48  :  the  blind  man,  John  ix.  35.     When  Christ  asked  him,  Dost  thou  believe 
on  the  Son  of  God  ?  he  answered,  Who  is  he,  Lord,  that  I  might  believe  on  him  ? 
Immediately,  when  Christ  had  told  him,  ver.  37,  he   saith  not,  What  is  it  to 
believe  on  him  1  but,  Lord,  I  believe  ;  and  worshipped  him  :  and  so  both  pro- 
fessed and  acted  faith  in  him.     So  the  father  of  the  lunatic,  Mark  ix.  23,  24  : 
the  eunuch,  Acts  viii.    37.     They  all,   both  Christ's  enemies  and  his  disci- 
ples, knew  that  faith  in  him  was  a  believing  that  the  man   Jesus  of  Nazareth, 
was  the  Son  of  God,  the   Messiah,  and  Saviour  of  the  world,  so  as  to  receive, 
and  look  for  salvation  in  his  name  :  Acts  iv.  12.     This  was  the  common  re- 
port published  by  Christ,  and  his  apostles  and  disciples;  and  known  by  all 
that  heard  it.      li'  he  yet  ask,  what  he  is   to  believe?  you  tell  him,  that  he  is 
not  called  to  believe  that  he  is  in  Christ,  and  that  his  sins  arc  pardoned,  and 
lie  is  a  justified    man  ;  but  that  he  is   to    believe    God's  record    concerning 
Christ,  1  John,  v.  10, 11,  12:  and  this  record  is,  that  God  giveth  (that  is,  of- 


13 

fercth.)  to  us  eternal  life  in  his  Son  Jesus  Christ;  and  that  all  that  with  the 
heart  helieve  this  report,  and  rest  their  souls  on  these  glad  tidings,  shall  be 
saved  :  Rom.  x.  9,  10,  11.  And  thus  he  is  to  believe,  that  he  may  be  justified. 
Gal.  ii.  16.  If  he  still  say,  that  this  believing  is  hard,  this  is  a  good  doubt, 
but  easily  resolved.  It  bespeaks  a  man  deeply  humbled.  Any  body  may 
see  his  own  impotence  to  obey  the  law  of  God  fully ;  but  few  find  the  diffi- 
culty of  believing.  For  his  resolution,  ask  him,  what  it  is  he  finds  makes  be- 
lieving difficult  to  him  ?  Is  it  unwillingness  to  be  justified  and  saved?  Is  it 
unwillingness  to  be  saved  by  Jesus  Christ,  to  the  praise  of  God's  grace  in 
him,  and  to  the  voiding  of  all  boasting  in  himself?  This  he  will  surely  denv. 
Is  it  a  distrust  of  the  truth  of  the  gospel-record?  This  he  dare  not  own.  Is 
it  a  doubt  of  Christ's  ability,  or  good-will  to  save  ?  This  is  to  contradict  the 
testimony  of  God  in  the  gospel.  Is  it  because  he  doubts  of  an  interest  in 
Christ  and  his  redemption?  You  tell  him,  that  believing  on  Christ,  makes 
up  the  interest  in  him.  If  he  say,  that  he  cannot  believe  on  Jesus  Christ  be- 
cause of  the  difficulty  of  acting  this  faith  ;  and  that  a  divine  power  is  need- 
ful to  draw  it  forth,  which  he  finds  not;  you  tell  him,  that  believing  in  Jesus 
Christ  is  no  work,  but  a  resting  on  Jesus  Christ ;  and  that  this  pretence  is  as 
unreasonable  as  that,  if  a  man  wearied  with  a  journey,  and  who  is  not  able  to 
go  one  step  further,  should  argue,  "  I  am  so  tired,  that  I  am  not  able  to  He 
down  ;"  when  indeed,  he  can  neither  stand  nor  go.  The  poor  wearied  sin- 
ner can  never  believe  on  Jesus  Christ,  till  he  finds  he  can  do  nothing  for 
himself;  and  in  his  first  believing  doth  always  apply  himself  to  Christ  for 
salvation,  as  a  man  hopeless  and  helpless  in  himself.  And  by  such  reason- 
ings with  him  from  the  gospel,  the  Lord  will  (as  he  hath  often  done)  convey 
faith,  and  joy,  and  peace,  by  believing. 

3.  This  doctrine  of  free  justification  by  faith  alone,  hath  this  advantage  : 
That  it  suits  all  men's  spirits  and  frame  in  their  serious  approaches  to  God 
in  worship.  Men  may  think  and  talk  boldly  of  inherent  righteousness,  and 
of  its  worth  and  value  ;  of  good  works,  and  frames,  and  dispositions :  but 
when  men  present  themselves  before  the  Lord,  and  have  any  discoveries  of 
his  glory,  all  things  in  themselves  will  disappear,  and  be  looked  upon  as 
nothing.  Zophar.  though  the  hottest  speaker  uf  Job's  friends,  did  yet  speak 
rightly  to  him  :  Job  xi.  4,  5  ;  For  Ihon.  hast,  said,  My  doctrine  is  pare,  and  lam 
clean  in  thy  eyes.  But,  O  that  God  would  speak  !  And  so  Job  found  it,  when 
God  displayed  his  glory  to  him,  and  that  only  in  the  works  of  Creation  and 
Providence,  chaps,  xxxviii.  xxxix.  He  then  changed  his  note.  Job  xl.  4,5: 
and  xlii.  2 — 6.  So  was  it  with  Isaiah,  chap.  vi.  5,  till  pardoning  grace  was 
imparted  to  him.  No  man  can  stand  before  this  Holy  Lord  God,  with  any 
peace  and  comfort,  unless  he  have  God  himself  to  stay  upon.  His  grace 
and  mercy  in  Jesus  Christ,  can  only  preserve  a  man  from  being  consumed  ; 
and  the  faith  of  it  from  being  confounded.  Hence  we  see  the  difference  be- 
twixt men's  frame  in  their  disputes  and  doctrine  about  these  points,  and  their 
own  sense  and  pleadings  with  (rod  in  prayer. 

4.  This  doctrine  of  justification  by  faith,  without  any  mixtures  of  man, 
(however,  and  by  what  names  and  titles  soever  they  be  dignified  or  distin- 
guished.) hath  this  undoubted  advantage:  That  it  is  that  all  not  judicially 
hardened  and  blinded  do,  or  would,  or  must  betake  themselves  unto,  when 
dying.  I  low  loath  would  men  be  to  plead  that  cause  on  a  death-bed,  which 
they  so  stoutly  stand  up  for  with  tongue  and  pen,  when  at  ease,  and  that  evil 
day  far  away  !     They  scan  to  be  jealous,    lest    God's   grace    and    Christ's 


14 

righteousness  have  too  much  room,  and  men's  works  too  little,  in  the  business 
of  justification.  But  was  there  ever  a  sensible  dying  person  exercised  with 
this  jealousy  as  to  himself?  Even  bloody  Stephen  Gardiner,  when  a-dying, 
could  answer  Dr.  Day,  Bishop  of  Chichester,  who  offered  comfort  to  him  by 
this  doctrine  :  "  What,  my  Lord,  will  you  open  that  gap  now  ?  Then,  fare- 
well altogether.  To  me,  and  such  other  in  my  case,  you  may  speak  it ;  but 
open  this  window  to  the  people,  then,  farewell  altogether."  Book  of  Mar- 
tyrs, vol.  3, p.  450.  In  which  words,  he  betrayed  a  conviction  of  the  fitness 
of  the  doctrine  to  dying  persons,  and  his  knowledge  that  it  tended  to  the  des- 
troying the  kingdom  of  Antichrist.  As  Fox,  in  the  same  Book  of  Martyrs, 
vol.  2,  p.  46,  gives  this  as  the  reason  of  Luther's  success  against  Popery, 
above  all  former  attempts  of  preceding  witnesses.  "  But  (saith  he)  Luther 
gave  the  stroke,  and  plucked  down  the  foundation,  and  all  by  opening  one 
vein,  long  hid  before,  wherein  lieth  the  touchstone  of  all  truth  and  doctrine, 
0.3  the  only  principal  origin  of  our  salvation  ;  which  is,  our  free  justification, 
by  faith  only,  in  Christ  the  Son  of  God."  Consider  how  it  is  with  the  most 
holy  and  eminent  saints  when  dying.  Did  ye  ever  see  or  hear  any  boasting 
of  their  works  and  performances  ?  They  may,  and  do  own,  to  the  praise  of 
his  grace,  what  they  have  been  made  to  be,  what  they  have  been  helped  to 
do  or  suffer  for  Christ's  sake.  But  when  they  draw  near  to  the  awful  tribu- 
nal, what  else  is  in  their  eye  and  heart,  but  only  free  grace,  ransoming  blood, 
and  a  well-ordered  covenant  in  Christ  the  surety  1  They  cannot  bear  to 
hear  any  make  mention  to  them  of  their  holiness,  their  own  grace  and  at- 
tainments,  In  a  word,  the  doctrine  of  conditions,  qualifications,  and  rector- 
al  government,  and  the  distribution  of  rewards  and  punishments,  according 
to  the  new  law  of  grace,  will  make  but  an  uneasy   bed  to  a  dying  man's  con- 

iencc  ;  and  will  leave  him  in  a  very  bad  condition  at  present,  and  in  dread 
of  worse,  when  he  is  feeling,  in  his  last  agonies,  that  the  wages  of  sin  is  death, 
if  he  cannot  by  faith  add,  But  the  gift  of  God  is  eternal  life,  through  Jcsvs 
Christ  our  Lord,  Rom.  vi.  23.  He  is  a  wise  and  happy  man  that  anchors  his 
soul  on  that  rock,  at  which  he  can  ride  out  the  storm  of  death.  Why  should 
men  contend  for  that  in  their  life,  that  they> know  they  must  renounce  at  their 
d  sath  ?  or  neglect  that  truth  now,  that  they  must  betake  themselves  unto 
I  j  sn  ?  Why  should  a  man  build  a  house  that  he  must  leave  in  a  storm,  or  be 
buried  in  its  ruins  1  Many  architects  have  attempted  to  make  a  sure  house 
of  their  own  righteousness  :  but  it  is  without  a  foundation;  and  must  fall,  or 
fje  thrown  down  sorrowfully  by  the  foolish  builder,  which  is  the  better  way. 
It  is  a  great  test  of  the  truth  of  the  doctrine  about  the  way  of  salvation,  when 
it  is  generally  approved  of  by  sensible  dying  men.  And  what  the  universal 
sense  of  all  such  in  this  case  is,  as  to  the  righteousness  of  Christ,  and  their 
own,  is  obvious  to  any  man.  He  was  an  ingenuous  Balaamite,  who  being 
himself  a  Papist,  said  to  a  Protestant,  "  Our  religion  is  best  to  live  in,  and 
your'sbest  to  die  in." 

But  notwithstanding  of  these  great  advantages  (and  they  are  but  a  few  of 
many)  that  this  doctrine  is  attended  with,  there  are  not  a  few  disadvantages  it 
labours  under  ;  which,  though  they  arc  rather  to  its  commendation  than  re- 
proach, yet  they  do  hinder  its  welcome  and  reception.     As, 

1.  This  doctrine  is  a  spiritual  mystery,  and  lieth  not  level  to  a  natural  un- 
derstanding  :  1  Cor.  ii.  10,  14.  Working  for  life,  a  man  naturally  under- 
stands ;  but  believing  for  life,  he  understands  not.  To  mend  the  old  man  he 
knows  ;  but  to  put  on  the  new  man  by  faith,  is  a  riddle  to  him.     The  study  of 


15 

holiness,  and  to  endeavor  to  square  his  life,  according  to  God's  law,  he  know* 
a  little  of,  though  he  can  never  do  it ;  but  to  draw  sanctification  from  Christ 
by  faith,  and  to  walk  holily,  in  and  through  the  force  of  the  Spirit  of  Christ 
•  in  the  heart  by  faith,  is  mere  canting  to  him.  A  new  life  he  understands  a 
little  ;  but  nothing  of  a  new  birth  and  regeneration.  He  never  saw  himself 
stark  dead.  Nay,  not  only  it  is  unknown  to  the  natural  man,  but  he  is,  by 
his  natural  state  an  enemy  to  it.  He  neither  doth  or  can  know  it,  nor  ap- 
prove of  it :  1  Cor.  ii.  14.  Wisdom,  (that  is,  Christ's  way  of  saving  men, 
revealed  in  the  gospel,)  isjustifie  I  of  all  her  children,  and  of  them  only:  Math, 
xi.  19  :  Luke  vii.  29,  30,  35.  This  enmity  in  men  to  the  wisdom  of  God,  is 
the  cause  not  .only  of  this  contempt  of  its  ministry  but  is  a  temptation  to  many 
ministers  to  patch  up  and  frame  a  gospel  that  is  more  suited  to,  and  taking 
with,  and  more  easily  understood  by  such  men,  than  the  true  gospel  of  Chrisl 
is.  This  Paul  complains  of  in  others,  and  vindicates  himself  from,  1  Cor.  i. 
17,  and  ii.  2.  He  warns  others  against  it,  Col.  ii.  8  :  2  Cor.  xi.  3.  4  :  Gal. 
i.  6,  7,  8,  9.  And  it  is  certain  that  doing  for  life,  is  more  suited  to  corrupt 
nature,  than  believing  is. 

2.  Our  opposcrs  in  this  doctrine  have  the  many  for  them,  and  against  us, 
as  they  of  old  boasted  :  John  vii.  48.  This  they  have  no  ground  to  glory  in, 
though  they  do  ;  nor  we  to  be  ashamed  of  the  truth,  because  we  cannot  vie 
numbers  with  them.  With  our opposers  are  all  these  sorts,  (and  they  make 
a  great  number,)  though  I  do  not  say  or  think,  that  all  of  our  opposers  arc  to 
be  ranked  in  any  of  these  lists  ;  for  some  both  godly  and  learned,  may  mis- 
take us  and  the  truth,  in  this  matter.  1.  They  have  all  the  ignorant  people, 
that  know  nothing  of  either  law  >.  gospel.  They  serve  God,  (they  say,  but 
most  falsely,)  and  hope  that  Ge<;  will  be  merciful  to  them,  and  save  them. — 
To  all  such,  both  the  clear  explication  of  God's  law,  and  the  mysteries  of  the 
gospel,  are  strange  things.  Yet  sincere  obedience  they  love  to  hear  of;  for 
all  of  them  think  there  is  some  sincerity  in  their  hearts,  and  that  they  can  do 
somewhat.  But  of  faith  in  Christ  they  have  no  knoweledge;  except  by  faith  you 
understand  a  dream  of  being  saved  by  Jesus  Christ,  though  they  know  nothing 
of  him,  or  of  his  way  of  saving  men,  nor  of  the  way  of  being  saved  by  him.  2. 
All  formalists  are  on  their  side,  people  that  place  their  religion  in  trifles,  because 
they  are  strangers  to  the  substance  thereof.  3.  All  proud  secure  sinners  are 
against  us,  that  go  about  with  the  Jews,  to  establish  their  own  righteousness  : 
Rom.  x.  3.  The  secure  arc  whole,  and  see  no  need  of  the  physician;  the 
proud  have  physic  at  home,  and  despise  that  that  came  down  from  heaven. — 
(.  All  the  zealous  devout,  people  in  a  natural  religion,  arc  utter  enemies  to 
the  gospel.  By  a  natural  religion,  I  mean  that  that  is  the  product  of  the  rem- 
nants of  God's  image  in  fallen  man,  a  little  improved  by  the  light  of  God'^ 
word.  All  such  cannot  endure  to  hear,  that  God's  law  must  be  perfectly  ful- 
filled in  every  tittle  of  it,  or  ao  man  can  be  saved  by  doing;  that  they  must 
all  perish  forever,  that  have  not  the  righteousness  of  a  man  that  never  sinned, 
who  is  also  God  over  all  blessed  for  ever,  to  shelter  and  cover  them  from  a 
holy  God's  anger,  and  to  render  them  accepted  of  him  :  that  this  righteous- 
ness is  put  on  by  the  grace  of  God,  and  a  man  must  betake  himself  to  it,  and 
receive  it  as  a  naked  blushing  sinner  :  that  no  man  can  do  anything  that  is 
good,  till  gospel-grace  renew  him,  and  make  him  first  a  good  man.  This 
they  will  never  receive,  but  do  still  think  that  a  man  may  grow  good  by  do- 
ing good. 


16 

3.  Natural  reason  is  very  fertile  in  its  objections  and  cavils  against  the  doc- 
trine of  the  grace  of  God ;  and  especially  when  this  corrupt  reason  is  polish, 
ed  by  learning  and  strong  natural  parts.  When  there  are  many  to  broach 
such  doctrine,  and  many  so  disposed  to  receive  it,  is  it  any  wonder  that  the^, 
gospel-truth  makes  little  progress  in  the  world  ?  Nay,  were  it  not  for  the  di- 
vine power  that  supports  it,  and  the  promises  of  its  preservation,  its  enemies 
are  so  many  and  strong,  and  true  friends  so  few  and  feeble,  we  might  fear  its 
perishing  from  the  earth.  But  we  know  it  is  impossible.  And  if  the  Lord 
have  a  design  of  mercy  to  these  nations,  and  hath  a  vein  of  his  election  to 
dig  up  amongst  us,  we  make  no  doubt  but  the  glory  of  Christ,  as  a  crucified 
Saviour,  shall  yet  be  displayed  in  the  midst  -of  us,  to  the  joy  of  all  that  love 
his  salvation,  and  to  the  shame  of  others  :  Isa.  lxvi.  5. 

4.  I  might  add  the  great  declension  of  some  of  the  reformed  churches, 
from  the  purity  and  simplicity  of  that  doctrine  they  were  first  planted  in. — 
The  new  Methodists  about  the  grace  of  God,  had  too  great  an  increase  in 
the  French  churches.  And,  which  was  very  strange,  this  declension  ad- 
vanced amongst  them,  at  the  same  time  when  Jansenism  was  spreading 
amongst  many  of  the  church  of  Rome  :  so  that  a  man  might  have  seen  Pa- 
pists growing  better  in  their  doctrine,  and  Protestant's  growing  worse.  See 
Mr.  Gale's  Idea  of  Jansenism,  with  Dr.  Owen's  preface.  What  there 
is  of  this  amongst  us  in  England,  I  leave  the  reader  to  Mr.  Jenkyn's  Celeus- 
ma,  and  to  the  Naked  Truth,  part  4.  And  if  there  be  any  warping  toward 
Arminian  doctrine  by  some  on  our  side,  in  order  to  ingratiate  themselves 
with  the  Church  that  hath  the  secular  advantages  to  dispense,  and  to  make 
way  for  some  accommodation  with  them,  I  had  rather  wait  in  fear  till  a  fur- 
ther discovery  of  it,  than  offer  to  guess  at. 

5.  Lastly :  It  is  no  small  disadvantage  this  doctrine  lies  under,  from  the 
spirit  of  this  day  we  live  in.  A  light,  frothy,  trifling  temper,  prevails  general- 
ly ;  doctrines  of  the  greatest  weight  are  talked  of  and  treated  about,  with  a 
vain,  unconcerned  frame  of  spirit ;  as  if  men  contended  rather  about  opin- 
ions and  school-points,  than  about  the  oracles  of  God,  and  matters  of  faith. — 
But  if  men's  hearts  were  seen  by  themselves,  if  sin  were  felt,  if  men's  con- 
sciences were  enlivened,  if  God's  holy  law  were  known  in  its  exactness  and 
severity,  and  the  glory  and  majesty  of  the  law-giver  shining  before  men's  eyes; 
if  men  were  living  as  leaving  time,  and  launching  forth  into  eternity,  the 
gospel-salvation  of  Jesus  Christ  would  be  more  regarded. 

Object.  1.  Is  there  not  a  great  decay  amongst  professors  in  real  practical 
godliness  ?  Are  we  like  the  old  Protestants  or  the  old  Puritans?  I  answer, 
that  the  decay  and  degeneracy  is  great,  and  heavily  to  be  bewailed.  But 
what  is  the  cause?  and  what  will  be  its  cure  ?  Is  it.  because  the  doctrine  of 
morality,  and  virtue,  and  good  works,  is  not  enough  preached?  This  can- 
not be  :  for  there  hath  been  for  many  years  a  public  ministry  in  the  nation, 
that  make  these  their  constant  themes.  Yet  the  land  is  become  as  Sodom 
for  all  lewdness  ;  and  the  tree  of  profanencss  is  so  grown,  that  the  sword  of 
the  magistrate  hath  not  yet  been  able  to  lop  off*  any  of  its  branches.  Is  it 
because  men  have  too  much  faith  in  Christ  ?  or  too  little  ?  or  none  at  all  ? — 
Would  not  faith  in  Christ  increase  holiness?  did  it  not  always  so?  and  will 
it  not  still  doit?  Was  not  the  holiness  of  the  first  Protestants  eminent  and 
shining?  and  yet  they  generally  put  assurance;  in  the  definition  of  their 
faith.  We  cannot  say  that  srospcl-holiness  hath  prospered  much  by  the  cor- 
rection or  mitigation  of  that  harsh-like  definition.     The  certain  spring  of  this 


17 

prevailing  wickedness  in  the  land,  is  people's  ignorance  and  unbelief  of  the 
gospel  of  Christ ;  and  that  grows  by  many  prophets  that  speak  lies  to  them 
in  the  name  of  the  Lord. 

Object.  2.  But  do  not  some  abuse  the  grace  of  the  gospel,  and  turn  it  into 
wantonness?   Answer.  Yes:  some  do,  ever  did,  and  still  will  do  so.    But  it  is 
only  the  ill-understood  and  not  believed  doctrine  of  grace  that  they  abuse. — 
The  grace  itself  no  man  can  abuse  ;  for  its  power  prevents  its  abuse.     Let  us 
see  bow  Paul,  that  blessed  herald  of  this  grace,  (as  he  was  an  eminent  in- 
stance of  it,)  dcaleth  with  this  objection,  Rom.  vi.  1,  &c.     What  doth  he  to 
prevent,  this  abuse  1      Is  it  by  extenuating  what  he  bad  said,  chap.  v.  20,  that 
■  •  a  bounds  much  more  ichere  sin  had  abounded?     Is  it  by  mincing  grace 
smaller,  that  men  may  not  choke  upon  it,  or  surfeit  by  it?     1- it  by  mixing 
.thing  of  the  law  with  it,  to  make  it  more  wholesome  ?     No  :   but  only  by 
plain  asserting  the  power  and  influence  of  this  grace,  wherever  it  really  is  ; 
I  length  m  that  chapter.     This  grace  is  all  treasured  up  in  Christ  Je« 
red  to  all  men  in  tin-  gospel*  poured  forth  by  our  Lord  in  the  working  of 
faith,  and  drunk  in  by  the  elect  in  the  exercise  of  faith;  and  becomes  in  them 
a  living  spring,  which  will,  and  must  break  out  and  spring  up  in  all  holy  con- 
ation,     li  irts  them   to  drink  in  more  and  more  of  this  grace  by 
faith.      And  as  for  such  as  pretend  to  grace,  and  live  ungodly,  the  Spirit  of 
■  ires,  they  are  void  of  grace,  which  is  always  fruitful  in  good  works: 
2  Peter,  ii.  and  Jud  .  apostle  orders  the. churches  to  cast  such 
out:   1  Cor.  v.  :  2  Tim.    iii.  5:  and  to  declare  to  them,  as  Peter  did  to  a 
professor,  Ac'                ■.  21,  that  they  have  no  part  nor  portion  in  this  matter, 
for  their  heart  is  not  rigM  in  the  sight  of  God :  though  the  doctrine  be  right 
that  they  hypocritically  prof 

But  if  our  brethren  will  not  forbear  their  charge  of  Antinomianism.  we  en- 
it  them  that  they  will  give  it  in  justly.     As,  1.   On  them  that  say,  that  the 
w  of  Cod  is  repealed  ;  so  that  no  man  is  now  under  it, 
mned  tor  breaking  it,  or  to  be  saved  bykeepingit;  which 
to  us  is  rank  Antinomianism  and  Arminianism  both:  yea,  that  it  doth  not 
require  perfect  holiness.     But  indeed  what  can  it  require  I  for  it  is  no 
if;  its  sanction  ;  <!.     2.   On  them  let  the  charge  lie,  that  are  un- 

oity.     And  both  they  and  we  know  where  to 
find  such  true  Antinomians  in  great  abundance,  who  yet  are  never  called  by 
.      And  is  it  not  somewhat  strange,  that  men  who  h  v  s  so  much 
inst  an  Antinenaian  principle,  h  icb  kindness  for  true  Antino- 

mians in  practice]     3.  Let  him  be  called  by  this  ugly  name,  thai  judgethnot 
tnd  word  of  Cod,  written  in  tl  d  New  Testament*  to  be 

rule  of  life  to  i  rs,  and  aaith  not  that  all  such  should  study 

formity  thereunto:  Rom.  xii.  2.  4.  That  encourageth  himself  in  sin, 
and  hardeneth  himself  in  impenitence,  by  the  doctrineidf  the  gospel.  No 
man  that  knows  and  believes  the  gospel,  can  do  so.     What  some  hypoci 

do  is   n  I   all  such  persons  and  p  :   and 

owe  iat  can  really  encourag  .or  influence  tJ 

:..  That  thinketh  holiness  is  not ]  to  all  that  would  be  saved.     We 

to,  but  that  it  is  a  great  part  of  salva- 
■ 
• 

newer      ion  in  him;  and  that  h  io1  renew 

the  d  pentance  for  repeated  washing  and  pardoning. 

2 


18 

Lastly  :  That  say  that  a  sinner  is  actually  justified  before  he  be  united  to 
Christ  by  faith.  It  is  strange,  that  such  that  are  charged  with  this,  of  all 
men  do  most  press  on  sinners  to  believe  on  Jesus  Christ,  and  urge  the  dam- 
nation threatened  in  the  gospel  upon  all  unbelievers.  That  there  is  a  de- 
creed justification  from  eternity,  particular  and  fixed  as  to  all  the  elect,  and  a 
virtual  perfect  justification  of  all  the  redeemed,  in  and  by  the  death  and  resur- 
rection of  Jesus  Christ:  Isaiah,  liii.  11  :  Rom.  iv.  25:  Heb.  ix.  26,  28,  and 
x.  14,  is  not  yet  called  in  question  by  any  amongst  us  ;  and  more  is  not  craved 
but  that  a  sinner,  for  his  actual  justification,  must  lay  hold  on,  and  plead  this 
redemption  in  Christ's  blood  by  faith. 

But  on  the  other  hand,  we  glory  in  any  name  of  reproach  (as  the  honora- 
ble reproach  of  Christ)  that  is  cast  upon  us  for  asserting  the  absolute,  bound- 
less freedom  of  the  grace  of  God,  which  excludes  all  merit,  and  every  thing 
like  it ;  the  absoluteness  of  the  covenant  of  grace,  (for  the  covenant  of  re- 
demption was  plainly  and  strictly  a  conditional  one,  and  the  noblest  of  all 
conditions  was  in  it — the  Son  of  God's  taking  on  him  man's  nature,  and  of- 
fering it  in  sacrifice,  was  the  strict  condition  of  all  the  glory  and  reward 
promised  to  Christ  and  his  seed,  Isaiah,  liii.  10,  11,)  wherein  all  things  are 
freely  promised,  and  that  faith  that  is  required  for  sealing  a  man's  interest  in 
the  covenant  is  promised  in  it,  and  wrought  by  the  grace  of  it,  Eph.  ii.  8. — 
That  faith  at  first  is  wrought  by,  and  acts  upon  a  full  and  absolute  offer  of 
Christ,  and  of  all  his  fulness  ;  an  offer  that  hath  no  condition  in  it,  but  that 
native  one  to  all  offers,  acceptance  ;  and  in  the  very  act  of  this  acceptance, 
the  accepter  doth  expressly  disclaim  all  things  in  himself,  but  sinfulness  and 
misery.  That  faith  in  Jesus  Christ  doth  justify  (although  by  the  way  it  is 
to  be  noted,  that  it  is  never  written  in  the  word,  that  faith  justifieth  actively, 
but  always  passively  :  that  a  man  is  justified  by  faith,  and  that  God  justifieth 
men  by,  and  through  faith  ;  yet  admitting  the  phrase)  only  as  a  mere  instru- 
ment receiving  that  imputed  righteousness  of  Christ,  for  which  we  are  justi- 
fied ;  and  that  this  faith,  in  the  office  of  justification,  is  neither  condition  nor 
qualification,  nor  our  gospel-righteousness,  but  in  its  very  act  a  renouncing 
of  all  such  pretences. 

We  proclaim  the  market  of  grace  to  be  free  :  Isa.  Iv.  1,  2,  3.  It  is  Christ's 
last  offer  and  lowest :  Rev.  xxii.  17.  If  there  be  any  price  or  money  spoke 
of,  it  is  no  price,  no  money.  And  where  such  are  the  terms  and  conditions, 
if  we  be  forced  to  call  them  so,  we  must  say,  that  they  look  liker  a  renoun- 
cing, than  a  boasting  of  any  qualifications  or  conditions.  Surely  the  terms 
of  the  gospel-bargain  are,  God's  free  giving  and  our  free  taking  and  re- 
ceiving. 

We  arc  not  ashamed  of  teaching  the  ineffectualncss  of  the  law,  and  all  the 
works  of  it,  to  give  life  ;  either  that  of  justification,  or  of  regeneration  and 
sanctification,  or  of  eternal  life  :  That  the  law  of  God  can  only  damn  all  sin- 
ners ;  that  it  only  rebukes,  and  thereby  irritates  and  increases  sin;  and  can 
never  subdue  it,  till  gospel-grace  come  with  power  upon  the  heart ;  and  then 
when  the  law  is  written  in  the  heart,  it  is  copied  out  in  the  life. 

That  we  call  men  to  believe  on  the  Lord  Jesus  Christ,  in  that  case  the  first 
Adam  brought  them  to,  and  left  them  in ;  in  that  case  that  the  law  finds  and 
leaves  them  in,  guilty,  filthy,  condemned  :  out  of  which  case  they  can  only 
be  delivered  by  Christ,  and  by  believing  on  him. 

That  we  tell  sinners,  that  Jesus  Christ  will  surely  welcome  all  that  come 
to  him  ;  and  as  he  will  not  cast  them  out  for  their  sinfulness,  in  their  nature 


19 

and  by-past  life,  so  neither  for  their  misery,  in  the  want  of  such  qualifications 
and  graces  that  he  only  can  give. 

That  we  do  hold  forth  the  propitiation  in  Christ's  blood,  as  the  only  thing 
to  be  in  the  eye  of  a  man  that  would  believe  on  Christ  unto  justification  of 
life  ;  and  that  by  this  faith  alone,  a  sinner  is  justified,  and  God  is  justified  in 
doing  so. 

That  God  justijieth  the  ungodly,  Rom.  iv.  5,  neither  by  making  him  godly 
before  he  justify  him,  nor  leaving  him  ungodly  after  he  hath  justified  him; 
but  that  the  same  grace  that  justifies  him,  doth  immediately  sanctify  him. 

If  for  such  doctrine  we  be  called  Antinomians,  wc  are  bold  to  say,  that 
there  is  some  ignorance  of,  or  prejudice  at  the  known  Protestant  doctrine,  in 
the  hearts  of  the  reproachers. 

That  there  are  some  things  wc  complain  of.     As, 

1.  That  they  load  their  brethren  so  grievously  with  unjust  calumnies,  either 
directly,  or  by  consequence :  as  when  they  preach  up  holiness,  and  the  ne- 
cessity of  it,  as  if  it  were  their  proper  doctrine,  and  disowned  by  us ;  when 
they  cannot  but  know  in  their  consciences,  that  there  is  no  difference  betwixt 
them  and  us,  about  the  nature  and  necessity  of  holiness,  but  only  about  its 
spring  and  place  in  salvation.  We  derive  it  from  Jesus  Christ,  and  faith  in 
him  ;  and  know  assuredly,  that  it  can  spring  from  nothing  else.  We  place 
it  betwixt  justification  and  glory,  and  that  is  its  scripture  place  ;  and  no  where 
else  can  it  be  found  or  stand,  let  them  tiy  it  as  much  and  as  long  as  they  will. 

2.  That  they  seem  very  zealous  against  Antinomianism,  and  forget  the  other 
extreme  of  Arminianism  ;  which  is  far  more  common,  as  dangerous,  and  far 
more  natural  to  all  men.  For  though  there  have  been,  and  may  be  this  day, 
some  true  Antinomians,  either  through  ignorance  or  weakness,  reeling  to 
that  extreme,  or  by  the  heat  of  contention  with,  and  hatred  of  Arminianism, 
(as  it  is  certain  some  very  good  and  learned  men  have  inclined  to  Arminian- 
ism, through  their  hatred  of  Antinomianism,  and  have  declared  so  much,) 
and  some  may,  and  do  corrupt  the  doctrine  of  the  gospel,  through  the  unrc- 
newedness  of  their  hearts  :  yet  how  destructive  soever  this  abuse  may  be  to 
to  the  souls  of  the  seduced,  such  an  appearance  of  Antinomianism  is  but  a 
meteor  or  comet,  that  will  soon  blaze  out,  and  its  folly  will  be  quickly  hissed 
off  the  stage.  But  the  principles  of  Arminianism  arc  the  natural  dictates  of 
a  carnal  mind,  which  is  enmity  both  to  the  law  of  God,  and  to  the  gospel  of 
Christ ;  and,  next  to  the  dead  sea  of  Popery,  (into  which  also  this  stream 
runs,)  have,  since  Pclagius  to  this  day,  been  the  greatest  plague  of  the  church 
of  Christ,  and  it  is  like  will  be  till  his  second  coming. 

3.  We  do  also  justly  complain,  that,  in  their  opposing  of  true  Antinomian 
errors,  and  particularly  the  allcdged  tenets  of  Dr.  Crisp,  they  hint  that  there 
is  a  party  of  ministers  and  professors  that  defend  them  ;  whereas,  we  can 
defy  them  to  name  one  minister  in  London  at  least,  that  doth  so. 

4.  That  expressions  capable  of  a  good  sense,  are  strenuously  perverted, 
contrary  to  the  scope  of  the  writer  or  speaker.  But  this  and  such  like  are 
the  usual  methods  of  unfair  contenders.  Were  the  like  methods  taken  on  the 
other  side,  how  many  Popish,  Arminiaii.  yea,  and  Socinian  expressions,  might 
be  published  ?  If  any  gospel-truth  be  preached  or  published,  that  reflects  on 
the  idol  of  self-righteousness,  and  justification  thereby,  it  is  soon  quarrelled 
with.  But  reproaches  cast  on  the  free  grace  of  God,  and  the  imputed  right- 
eousness of  Christ,  arc  with  them,  if  not  approved,  yet  but  venial,  well-meant 


20 

mistakes.     Let  men's  stated  principles  be  known,  and  their  expressions  ex- 
plained  accordingly,  or  mistakes  and  contentions  will  be  endless. 

5.  We  do  also  complain,  that  love  to  peace  hath  made  many  grave  and 
sound  divines  i'orbear  to  utter  their  minds  freely  in  public  on  these  points : 
whereby  the  adverse  party  is  emboldened  ;  and  such  ministers  as  dare  not 
purchase  peace  by  silence,  when  so  great  truths  are  undermined,  are  exposed 
as  a  mark.     But  we  do  not  question  but  these  worthy  brethren,  when  they 

he  points  of  controversy  accurately  stated,  (as  they  may  shortly,) 
will  openly  appear  on  truth's  side,  as  we  know  their  hearts  are  for  it. 

6.  Lastly:  We  complain,  that  the  scheme  of  th.  .intended  for  by 
our  opposers,  is  clouded,  veiled,  and  darkened  by  school-terms ;  new,  un- 
couth, and  nnscriptural  phrases;  whereby,  as  they  think,  to  guard  them- 

ition,  so  they  do  incr<  jies  of  their  brethren, 

and  keep  their  principles  from  the  knowledge  of  ordinary  people,', 
much  concerned  on  those  points  as  any  scholar  or  divine. 

This  ersy  looks  like  a  very  bad  omen.     We  thought  we  might 

healed  our  old  !  -   in  smaller  things;  and  behold  a  new -one  is 

threatened  in  the  gre:  I  ers.     We  did  hope,  thai;  the  good  old  Protes- 

tant doctri  I  in  1  arts  of  all  the  n 

our  side,  but  now  ry,  and  that  the  sour  leaven  of , 

ism  works  strongly.     Their  :  do  not  yet  own  the  name;  but  the 

young  ee  :  and  with  them  no  books  or  ; 

1  cion  of  a  philosopher  than  ofa.divini  : 

a  divine,    than  to  di;  r  true 

divinity  hath  a  higher  and    nob    r. origins 

r  be  rightly 
principli  m  than  reason,  even  the  teach  I     But 

for  Lutl  er.  Z  tn<  hy,  Twisse,  Ames,  P.  rl  '  their 

spirit  and  stam]  • 

We  were  in  I  after  the  Lord  had  so  -:  |  r  his 

truth  and  people,  in   -  botfvunder  1 

gr<  so  mightily 

under  the  two  last  reii 

istablishment  of  our  gospel-liberty  in  this,  thai  and  hands 

should  have  been  unanimously  1    in  the  ad  ork  of 

.     But  we  find,  that  as  we  have  for  i  asure, 

the  power,  \  n  in  no  small  danger  of  losing  also  the  purit) 

pel.     And  without  them  what  signifies  lib< 

It  is  undoubted,  that,  the  devil  designs  the  obstructing  of  the  course  of  the 
gospel :  and  in  this  he  h  ith  often  had  the  service  of  the  tonguesand  pens  of 
good  m  of  bad.     Y  t  we  are  not  without  hope,  that  the  Lord,  in 

his  wisdom  and  mercy,  will  defeat'him;  and  that  these  contentions  m 
I 

;  irthering  of  this  good  end,  let  me  request  a  few  things  of  my 
ir<  n. 
L  t  us  not  receive  reports  suddenly  of  one  another.     In  times  of  con- 
tention, many  false  reports  are  raised,  and  rashly  believed.     This  is  both  the 

I   of  contention.     For  all  the  noise  of  Antinomianism,  ] 
declare,  that  I  do  not  know  (and  I  have  both  opportunity  and  inclination  to 
inquire)  any    one    Antinomian   minister   or  christian  in  London,  who    is 


21 

really  such  as  their  rcproachcrs  paint  them  out,  or  such  as  Luther  and  Calvin 
wrote  against. 

2.  Let  us  make  Christ  crucified,  our  groat  study,  as  christians  ;  and  the 
preaching  of  him  our  main  work,  ;is  ministers  :  1  Cor.  ii.  2.  Paul  determin- 
ed to  know  nothing  else.     But   many  manage  th  i  ministry,  as  if  they  had 

•I  up  a  contrary  determination,  even  to  know  anything,  save  Jesus  Christ 
andjiim  crucified.  We  arc  amazed  to  sec  so  many  ashamed  of  the  cross 
of  Christ,  apa  to  behave  as  if  they  accounted  the  oi  salvation  hythe 

slain  Son  of  God,  an  old  antiquated  story,  and  unfit  to  he  daily  preached. — 
And  what  comes  in  the  room  thereof  is  not  unknown,  nor  is  it  worth  the 
mentioning.  For  all  thing-!  that  come  in  Christ's  room,  andjustle  him  out, 
either  of  hearts  or  pulpits,  ar  to  a  christian.     How  many 

ions  may  a  man  hear,  and   read  when  print  ind  hooks  written. 

about  the  w  ly  to  heaven,  wherein  is  hardly  the  name  of  Jesus  Christ?    And   • 

le.  be  named,  it  is  the  name  of  Christ  as  a  Ji  I  sr  rather 

than  that  of  a  Saviour.  And  as  little  room  hath  Christ  in  many  men's  pray- 
ers, except  it  be  in  the  conclusion.     When  we  cannot  avoid  the  observing  of 

■  sad  things,  let  it  be  a  sharp  spur  to  us,  to  preach  Christ  more,  to  pray 
more  in  his  name,  and  to  live  more  to  his  praise.  Let  us  not  be  deceived 
with  that  ,   That  Christ,  may  be  preached  whan  he  is  not  named. — 

preaching  of  the  gos  Ii  le  naming  of  Christ,  and  so  called,  Rom.  xv. 
20.  And  Paul  was  to  bear  Christ's  name  before  the  Gentiles,  and  Kings, 
awl  the  children  of  Israel,  Acts  ix.   15. 

3.  Let  us  study  hard  and  pray  much,  to  know  the  truth  and  to  cleave  un- 
to it.  It  is  an  old  observation,  Ante  Pelagium  securius  loquebantur  p aires : 
"Before  Pelagius  even  the  lathers  spoke  more  carelessly:"  meaning  well, 
and  fearing  no  mistakes  in  their  hearers.  Now  it  is  not  so  ;  the  more  care- 
ful should  we  bo  m  our  doctrine.     Let    us  search  our  own  consciences,  and 

how  weourselves  are  justified  before  God.  So  Paul  argued,  Gal.  ii.  15, 
16.  And  let  us  bring  forth  that  doctrine  to  our  people,  that  we  find  in  our 
Bibles,  and  have  felt  the'  power  of  upon  our  own  hea 

4.  Let  us  not  run  into  extremes  upon  the  righto.-  I,  through  the 
heat  of  contention ;  but  carefully  !                 good  old  way  of  the  Protcsi: 
doct.-:              rein  so  many  thousands  o               and  martyrs  of  Jesus  have 
lived  holily,  and   died   happily,  who  n                  !  of  our  new  schemes  and 
notions. 

And  for  this  end.  I  take  and  cleave  to  if  the  Assembly's  Con-^ 

fession  of  Faith  and   Cs  More  we  own   not  ou  wi 

crave  not  of  our  brethren  ;  and  because  we  deal  fairly  and  openly,  1 
it  down  verbatim,  Conf.  chap.  xi.  Of  Justification.  Ar!.  1.  "Those  whom 
God  effectually  caileth,  he  also  freely  justifieth :  not  by  infusing  righteous- 
ness into  them,  but  by  pardoning  their  sins,  and  by  ace  ccepting 
their  persons  as  righteous;  n  >t  for  any  thing  wrought  in  them,  or  done  b) 
them,  but  for  C  he  alone;  not  by  imputing  faith  itself,  the  act  of  be- 
lieving, or  any  other  evangelical  obedience,  to  them,  as  their  righteousness  : 
but  by  imputing  the  obedience  and  satisfaction  of  Christ  unto  them,  they  re- 
ceiving and  resting  on  him  and  his  righteousness  by  faith  ;  which  faith  they 
have,  not  of  themselves,  it  is  tin;  gift  of  God." 

Art.  2.  "  Faith,  thus  receiving  and  resting  on  Christ  and  his  righteous- 
ness, is  the  alone  instrument  of  justification.     Yet  it  is  not  alone  in  the  per- 


22 

son  justified,  but  it  is  ever  accompanied  with  all  other  saving  graces  ;  and  is 
no  dead  faith,  but  worketh  by  love." 

Art.  3.  "  Christ,  by  his  obedience  and  death,  did  fully  discharge  the  debt 
of  all  those  that  are  thus  justified,  and  did  make  a  proper,  real,  and  full  satis- 
faction to  his  Father's  justice  in  their  behalf.  Yet,  in  as  much  as  he  was 
given  by  the  Father  for  them,  and  his  obedience  and  satisfaction  accepted  in 
their  stead,  and  both  freely,  not  for  any  thing  in  them,  their  justification  is  on- 
ly of  free  grace  ;  that  both  the  exact  justice,  and  rich  grace  of  God,  might 
be  glorified  in  the  justification  of  sinners." 

Art.  4.  "  God  did,  from  all  eternity,  decree  to  justify  all  the  elect ;  and 
Christ  did,  in  the  fulness  of  time,  die  for  their  sins,  and  rise  again  for  their 
justification  :  nevertheless,  they  are  not  justified,  until  the  Holy  Spirit  doth, 
indue  time,  actually  apply  Christ  unto  them." 

Art.  5.  "  God  cloth  continue  to  forgive  the  sins  of  those  that  are  justified. 
And  although  they  can  never  fall  from  the  state  of  justification,  yet  they  may, 
by  their  sins,  fall  under  God's  fatherly  displeasure ;  and  not  have  the  light 
of  his  countenance  restored  unto  them,  until  they  humble  themselves,  confess 
their  sins,  beg  pardon,  and  renew  their  faith  and  repentance." 

Art.  6.  "  The  justification  of  believers  under  the  Old  Testament  was,  in 
all  these  respects,  one  and  the  same  with  the  justification  of  believers  under 
the  New  Testament."     This  is  the  whole  chapter  exactly. 

Larger  Catechism.  Q.  "  How  doth  faith  justify  a  sinner  in  the  sight  of 
God  ?  Answ.  Faith  justifies  a  sinner  in  the  sight  of  God,  not  because  of 
those  other  graces  which  do  always  accompany  it ;  or  of  good  works  that 
are  the  fruits  of  it;  nor  as  if  the  grace  of  faith,  or  any  act  thereof,  were  im- 
puted to  him  for  his  justification  ;  but  only  as  it  is  an  instrument  by  which  he 
receiveth  and  applieth  Christ  and  his  righteousness." 

Let  these  weighty  words  be  but  heartily  assented  to  in  their  plain  and  na- 
tive sense,  and  we  are  one  in  this  great  point  of  justification.  But  can  any 
considering  man  think,  that  the  new  scheme  of  a  real  change,  repentance, 
and  sincere  obedience,  as  necessary  to  be  found  in  a  person  that  may  lawful- 
ly come  to  Christ  for  justification  ;  of  faith's  justifying  as  it  is  the  spring  of 
sincere  obedience ;  of  a  man's  being  justified  by,  and  upon  his  coming  up  to 
the  terms  of  the  new  law  of  grace,  (a  new  word,  but  of  an  old  and  ill  mean- 
ing :)  can  any  man  think,  that  this  scheme,  and  the  sound  words  of  the  Rev- 
erend Assembly  do  agree?  Surely,  if  such  a  scheme  had  been  offered  to 
•that  grave,  learned,  and  orthodox  synod,  it  would  have  had  a  more  severe 
censure  passed  upon  it,  than  I  am  willing  to  name. 

Do  we  not  find,  in  our  particular  dealing  with  souls,  the  same  principles  I 
am  now  opposing  ? 

When  we  deal  with  the  carnal,  secure,  careless  sinners,  (and  they  are  a 
vast  multitude.)  and  ask  them  a  reason  of  that  hope  of  heaven  they  pretend 
to,  is  not  this  their  common  answer?  "  I  live  inoffensively  ;  I  keep  God's  law 
as  well  as  I  can ;  and  wherein  I  fail,  I  repent,  and  beg  God's  mercy  for 
Christ's  sake.  My  heart  is  sincere,  though  my  knowledge  and  attainments 
Be  short  of  others."  If  we  go  on  to  enquire  further,  What  acquaintance  they 
have  with  Jesus  Christ  ?  what  applications  their  souls  have  made  to  him  ? 
what  workings  of  faith  on  him?  what  use  they  have  made,  of  his  righteous- 
ness for  justification,  and  his  spirit  for  sanctification  ?  what  they  know  of 
living  by  faith  in  Jesus  Christ?  we  are  barbarians  to  them.  And  in  this 
sad  state  many  thousands  in  England  live,  and  die,  and  perish  eternally.    Yet 


23 

so  thick  is  the  darkness  of  the  age,  that  many  of  them  live  here,  and  go  hence, 
with  the  reputation  of  good  christians  :  and  some  of  them  may  have  their  fu- 
neral sermon  and  praises  preached  by  an  ignorant  flattering  minister  ;  though 
it  may  be  that  the  poor  creatures  never  did,  in  the  whole  course  of  their 
life,  nor  at  their  death,  employ  Jesus  Christ  so  much  for  an  entry  to  heaven, 
purchased  by  his  blood,  and  only  accessible  by  faith  in  him,  as  a  poor  Turk 
doth  Mahomet,  for  a  room  in  his  beastly  paradise.  How  common  and  fear- 
ful  a  thing  is  this  in  this  land  and  city  ! 

When  we  come  to  deal  with  a  poor  awakened  sinner,  who  seeth  his  lost 
state,  and  that  he  is  condemned  by  the  law  of  God,  we  find  the  same  princi- 
ples working  in  him :  for  they  are  natural,  and  therefore  universal  in  all 
men,  and  hardly  rooted  out  of  any.  We  find  him  sick  and  wounded  ;  we 
tell  him  where  his  help  lies,  in  Jesus  Christ ;  what  his  proper  work  is,  to  ap- 
ply to  him  by  faith.  What  is  his  answer  ?  "  Alas  !  saith  the  man,  I  have 
been,  and  am  so  vile  a  sinner,  my  heart  is  so  bad,  and  so  full  of  plagues  and 
corruptions,  that  I  cannot  think  of  believing  on  Christ.  But  if  I  had  but 
repentance,  and  some  holiness  in  heart  and  life,  and  such  and  such  gracious 
qualifications,  I  would  then  believe :"  when  indeed,  this  his  answer  is  as  full  of 
nonsense,  ignorance,  and  pride,  as  words  can  contain  or  express.  They  im- 
ply, 1.  "  If  I  were  pretty  well  recovered,  I  would  employ  the  Physician. 
Christ.  2.  That  there  is  some  hope  to  work  out  these  good  things  by  myself, 
without  Christ.  3.  And  when  I  come  to  Christ  with  a  price  in  my  hand,  I 
shall  be  welcome.  4.  That  I  can  come  to  Christ,  when  I  will."  So  igno- 
rant are  people  naturally,  of  faith  in  Jesus  Christ ;  and  no  words  or  warnings 
repeated,  nor  plainest  instructions,  can  beat  into  men's  heads  and  hearts, 
that  the  first  coming  to  Christ  by  faith,  or  believing  on  him,  is  not  a  believing 
we  shall  be  saved  by  him,  but  a  believing  on  him  that  we  may  be  saved  by 
him.  And  it  is  less  to  be  wondered  at,  that  ignorant  people  do  not,  when  so 
many  learned  men  will  not  understand  it. 

W  hen  we  deal  with  a  proud,  self-righteous  hypocrite,  we  find  the  same 
principles  of  enmity  against  the  grace  of  the  gospel.  A  profane  person  is 
not  so  enraged  at  the  rebukes  of  sin  from  the  law,  as  these  Pharisees  are  at 
the  discovery  of  their  ruin  by  unbelief.  They  cannot  endure  to  have  their 
idol  of  self-righteousness  touched  ;  neither  by  the  spirituality  of  God's  law, 
that  condemns  all  men,  and  all  their  works,  while  out  of  Christ;  nor  by  the 
gospel,  which  reveals  another  righteousness  than  their  own,  by  which  they 
must  be  saved  :  but  they  will  have  God's  ark  of  the  covenant  to  stand  as  a 
captive  in  the  temple  of  their  Dagon  of  self-righteousness,  until  the  ven- 
ue of  God's  despised  covenant  overthrow  both  the  temple,  and  idol,  and 
worshippers. 

There  is  not  a  minister  that  dealeth  seriously  with  the  souls  of  men,  but 
he  I'm  Is  an  Arminian  scheme  of  justification 'in  every  unrenewed  heart. — 
And  is  it  not  sadly  to  he  bewailed,  that  divines  should  plead  that  same  eause. 
that  we  daily  find  the  devil  pleading  in  the  hearts  of  all  natural  men?  and 
that  instead  of  casting  down,  2  Cor.  x.  4,  5,  they  should  be  making  defences 
for  such  strong  holds,  as  must  either  be  levelled  with  the  dust,  or  the  rebel 
that  holds  them  out  must  eternally  perish? 

It  is  w)  bad  way  of  studying  the  gospel,  and  of  attaining  more  light  into  it, 
thai  maj  boused  in  dealing  particularly  with  the  consciences  of  all  sorts  of 
men,  as  we  have  occasion.  More  may  be  learned  this  way,  than  out  of  ma- 
il v  large  books.     And  if  ministers  would   deal  more  with  their  own  con- 


24 

sciences,  and  the  consciences  of  others,  in  and  about  these  points,  that  are 
most  properly  cases  of  conscience,  we  should  find  an  increase  of  gospel-light, 
and  a  growing  fitness  to  preach  aright ;  as  Paul  did,  2  Cor.  iv.  2 :  By  mani- 
festation of  the  truth,  commending  ourselves  to  every  man's  conscience  in  the 
sight  of  God. 

Let  us  keep  up,  in  our  hearts  and  doctrine,  a  reverend  regard  of  the  holy 
law  of  God,  and  suffer  not  a  reflecting,  disparaging  word  or  thought  of  it. — 
The  great  salvation  is  contrived  with  a  regard  to  it ;  and  the  satisfaction  giv- 
en to  the  law,  by  the  obedience  and  death  of  Christ  our  surety,  hath  made  it 
glorious  and  honorable,  more  than  all  the  holiness  of  saints  on  earth,  or  of 
the  glorified  in  heaven,  and  than  all  the  torments  of  the  damned  in  hell  : 
though  they  do  also  magnify  the  law,  and  make  it  honorable.  But  if  men 
will  teach  that  the  law,  and  obedience  unto  it,  whether  perfect  or  sincere,  is 
the  righteousness  we  must  be  found  in,  and  stand  in,  in  our  pleading  for  jus- 
tification ;  they  neither  understand  what  they  say.  nor  whereof  they  affirm,  1 
Tim.  i.  7.  They  become  debtors  to  it,  and  Christ  profits  them  nothing.  Gal.  ii. 
21,  and  v.  2.  5.  And  we  know  what  will  become  of  that  man,  that  hath 
his  debts  to  the  law  to  pay,  and  hath  no  interest  in  the  surety'  at. — 

Yet  many  such  offer  their  own  silver,  which,  whatever  coin  of  man  be  upon 
it,  is  reprobate,  and  rejected  both  by  law  and  gospel. 

-  Let  us  carefully  keep  the  bounds  clear  betwixt  the  law  and  gospel ;  which 
'•  whosoever  doth,  is  a  right  perfect  divine,"  saith  blessed  Luther,  in  his 
Commentary  on  the  Epistle  to  the  Galatians  :  a  book  that  hath  more  plain 
sound  gospel,  than  many  volumes  of  some  other  divines.  Let  us  keep  the 
law  as  far  from  the  business  of  justification,  as  we  would  keep  condemna- 
tion, its  contrary.  For  the  law  and  condemnation  are  inseparable,  but  b\ 
the  intervention  of  Jesus  Christ  our  surety,  Gal.  iii.  10 — 14.  But  in  the 
practice  of  holiness,  the  fulfilled  law  given  by  Jesus  Christ  to  believers  as  a 
rule,  is  of  great  and  good  use  to  them  ;  as  hath  been  declared. 

Lastly:  Be  exact  in  your  Communion  and  Church-administrations.  If 
any  walk  otherwise  than  becometh  the  gospel,  if  any  abuse  the  doctrine  of 
grace  to  licentiousness,  draw' the  rod  of  discipline  against  them  the  more  se- 
verely, that  ye  know  so  many  wait  for  your  halting,  and  are  ready  to  speak 
evil  of  the  ways  and  truths  of  ( tod. 

The  wisdom  of  God  sometimes  orders  the  different  opinions  of  men  about 
his  truth,  for  the  clearing  and  confirming  of  it  ;  while  each  side  watch  tto 
extremes  that  others  may  be  in  hazard  of  Winning  into.  And  if  controversj 
hi'  fairly  and  meekly  managed  this  way,  we  may  differ,  and  plead  oiir  opin- 
ions, and  both  love  and  edify  them  we  oppose,  and  may  beloved  and  edified 
by  them  in  their  opposition. 

I  know  no  fear  possesseth  our  side,  but  that  of  Arminianism.  Let  us  be 
fairly  secured  from  that ;  and  as  we  ever  hated  true  Antinoinianism,  so  we 
are  ready  to  oppose  it  with  all  our  might.  But  having  such  grounds  of  jeal- 
ousy as  I  have  named,  (and  it  is  well  known  that.  I  have  not  named  all.)  men 
will  allow  us  to  fear,  that  this  noise  of  Antinomianism  is  raised,  and  any  ad- 
vantage they  have  by  the  rashness  and  imprudence  of  some  ignorant  men,  is, 
improved  to  a  severe  height  by  some,  on  purpose  to  shelter  Arminianism  in  its. 
growth,  and  to  advance  it  further  amongst  us  ;  which  we  pray  and  hope  the 
Lord  will  prevent. 

Your's  ROB.  TRAILL. 


25 

POSTCPJPT. 

This  paper  presented  to  thee,  was,  in  its  first  design,  intended  as  a  private 
letter  to  a  particular  brother,  as  the  title  bears.  How  it  comes  to  be  pub- 
lished,  1  shall  not  trouble  the  world  with  an  account  of.  1  think  that  Dr. 
Owen's  excellent  book  of  Justification,  and  Mr.  Marshall's  book  of  the  mys- 
tery qf  sanctification  by  faith  in  Jesus  Christ,  are  such  vindications  and  con- 
firmations of  the  Protestant  doctrine,  against  which  I  fear  no  effectual  oppo- 
sition. \)r.  Owen's  name  is  so  savourj  and  famous,  bis  soundness  in  the 
faith,  and  ability  in  learning  for  its  defence,  so  justly  reputed,  that  no  sober 
man  will  attempt  him.  Mr.  Marshall  was  a  holy  retired  person;  and  is  on- 
ly known  to  the  most  of  us  by  his  book  published  lately.  The  book  is  a 
deep,  practical,  well-jointed  discourse ;  and  requires  a  move  than  ordinary 
attention  in  the  reading-  of  it  with  profit.     And  if  it  be  si)  I  look 

upon  it  as  one  of  thei  iosI  a  Eul  books  the  world  hath  seen  for  many  years. 
lis  excellency  is,  that  it  leads  the  serious  reader  directly  to  Jesus  Christ,  and 
cuts  the  sinews  and  overturns  the  foundation  of  the  new  divinity,  by  th 
argument  of  gospel -holiness,  by  which  many,  attempt  to  overturn  the  old. — 
And  as  it  hath  already  the  seal  of  high  approbation,  by  man)- judicious  minis- 
ters  and  christians  that  have  read  it;  so  1  fear  not  but  it  will  stand  fin 
rock  against  all  opposition,  and  will  prove  good  seed,  and  l'ood,  and  light,  and 
life,  to  many  hereafter. 

All  my  design  in  publishing  this  is,  plainly  and  briefly,  to  give  some  infor- 
mation to  ordinary  plain  people,  who  either  want  time  or  judgment  to  peruse 
large  and  learned  tractates,  about  this  point  of  justification,  wherein  every 
one  is  equallj  concerned. 

The  theme;  of  justification  hath  suffered  greatly  by  this,  that  many  have 
employed  their  heads  and  pens,  who  never  had  their  hearts  and  consciences 
exercised  about  it.  And  they  must  be  frigid  and  dreaming  speculations  that 
all  such  are  taken  up  with,  whose  consciences  are  not  enlivened  with  their 
personal  concern  in  it. 

These  things  are  undoubted:  1.  That  as  it  is  a  point  of  highest  concern 
to  every  man,  so  it  is  to  the  whole  doctrine  of  Christianity.  All  the 
fundamentals  of  christian  truth,  center  in  this  of  justification.  The  Trinity 
of  persons  in  the  God-head;  the  incarnation  of  the  onlj  begotten  of  the  Fa- 
ther: the  satisfaction  paid  to  the  law  and  justice  of  God,  for  the  sins  of  the 
world,  by  his  obedience  and  sacrifice  of  himself  in  that  flesh  h 
and  the  divine  authority  of  the  scriptures,  which  reveals  all  of  this  ;  are  all 
straight  lines  of  truth,  that  center  in  this  doctrineof  the  justification  of  a  sin- 
ner bythe  imputation  and  application  of  thai  satisfaction.  No  justification 
without  a  righteousness;  no  righteou  n  be,  but  what  answers  fully  and 

i\  the  holy  law  of  God;  no  such  righteousness  can  be  performed,  but 
by  a  divine  person ;  no  benefit  can  accrue  to  a  sinner  by  it,  unless  it  be  some 
way  his,  and  applied  to  him  ;  no  application  can  be  made  of  this,  but  by 
faith  in  Jesus  Christ.  And  as  the  connection  with,  and  dependence  of  this 
truth  upon,  the  other  great  mysteries  of  divine  truth,  is  evident  in  the  plain 
proposal  of  it;  so  the  same  hath  been  sadlj  manifest  in  this,  that  the  forsak- 
ing of  the  doctrine  of  justification  by  faith  in  Christ's  righteousness,  hath 
been  the  first  step  of  apostacy  in  many,  who  have  not  stopped  till  they  revolt- 
ed from  Christianity  itself.  Hence  so  many  Anninians,  and  their  chief  lead- 
ers too,  turned  Socinians.  From  denying  justification  by  Christ's  righteous- 
ness, they  proceeded  to  the  denying  of  his  satisfaction  ;  from  the  denial  of 


26 

his  proper  satisfaction,  they  went  on  to  the  denying  of  the  divinity  of  his  per- 
son. And  that  man's  charity  is  excessive,  that  will  allow  to  such  blasphe- 
mers of  the  Son  of  God,  the  name  of  Christians.  Let  not  then  the  zeal  of 
any  so  fundamental  a  point  of  truth,  as  that  is  of  the  justification  of  a  sinner 
by  faith  in  Christ,  be  charged  with  folly.  It  is  good  to  be  always  zealously 
affected  in  a  good  thing  :  and  this  is  the  best  of  things. 

2.  It  is  undoubted  that  there  is  a  mystery  in  this  matter  of  justification. 
As  it  is  God's  act,  it  is  an  act  of  free  grace  and  deep  wisdom.  Herein  jus- 
tice and  mercy  kiss  one  another  in  saving  the  sinner.  Here  appears  God- 
man,  with  the  righteousness  of  God,  and  this  applied  and  imputed  to  sin- 
ful men.  Here  man's  sin  and  misery,  are.  the  field  in  which  the  riches  of 
God's  grace  in  Christ  are  displayed.  Here  the  sinner  is  made  righteous  by 
the  righteousness  of  another,  and  obtains  justification  through  this  righteous- 
ness, though  he  pays  and  gives  nothing  for  it.  God  declares  him  righteous, 
or  justifies  him  freely  ;  and  yet  he  is  well  paid  for  it  by  the  redemption  that 
is  in  Christ  Jesus,  Rom.  iii.  24,  25,  26.  It  is  an  act  of  justice  and  mercy 
both,  when  God  justifies  a  believer  on  Jesus  Christ.  And  must  there  not 
then  be  a  great  mystery  in  it  ?  is  not  every  believer  daily  admiring  the  depth 
of  this  way  of  God  ?  This  mystery  is,  usually,  rather  darkened  than  illus- 
trated, by  logical  terms  used  in  the  handling  of  it.  The  only  defence  that 
good  and  learned  men  have  for  the  use  of  them  is,  (and  it  hath  great  weight) 
that  the  craft  of  adversaries  doth  constrain  them  to  use  such  terms,  to  find 
them  out,  or  hedge  them  in.  It  is  certain,  that  this  mystery  is  as  plainly 
revealed  in  the  word,  as  the  Holy  Ghost  thought  fit  to  do  in  teaching  the 
heirs  of  his  grace ;  and  it  were  well  if  men  did  contain  themselves  within 
these  bounds. 

3.  It  is  certain,  that  this  doctrine  of  justification  proposed  in  the  word, 
hath  been  very  differently  understood  and  expressed  by  men,  that  profess 
that  God's  word  is  the  only  rule  of  their  thoughts  and  words  about  the  things 
of  the  Spirit  of  God.  It  hath  been,  and  will  be  still  a  stone  of  stumbling  ; 
as  our  Lord  Jesus  Christ  himself  was,  and  is,  Rom.  ix.  32,  33  ;  1  Pet.  ii.  7,  8. 

4.  That  whatever  variety  and  differences  there  be  in  men's  notions  and 
opinions  (and  there  is  a  great  deal)  about  justification,  they  arc  all  certainly 
reducible  to  two ;  one  of  which  is  every  man's  opinion.  And  they  are : 
That  the  justification  of  a  sinner  before  God,  is  either  on  account  of  a  right- 
eousness in  and  of  ourselves  ;  or  on  account  of  a  righteousness  in  another, 
even  Jesus  Christ,  who  is  Jehovah  our  righteousness.  Law  and  gospel,  faith 
and  works,  Christ's  righteousness  and  our  own,  grace  and  debt,  do  equally 
divide  all  in  this  matter.  Crafty  men  may  endeavor  to  blend  and  mix  these 
things  together  in  justification  ;  but  it  is  a  vain  attempt.  It  is  not  only  most 
expressly  rejected  in  the-  gospel,  which  peremptorily  determines  the  contra- 
riety, inconsistency,  and  incompatibility  betwixt  these  two;  but  the  nature 
of  the  things  in  themselves,  and  the  sense  and  conscience  of  every  serious 
person,  do  witness  to  the  same,  that  our  own  righteousness,  and  Christ's 
righteousness,  do  comprehend  all  the  pleas  of  men  to  justification;  (one  or 
other  of  them  every  man  in  the  world  stands  upon;)  and  that  they  arc  in. 
consistent  with,  and  destructive,  one  of  another,  in  justification.  If  a  man 
trusts  to  his  own  righteousness,  he  rejects  Christ's:  if  he  trusts  to  Christ's 
righteousness,  he  rejects  his  own.  If  he  will  not  reject  his  own  righteous, 
ncss,  as  too  good  to  be  renounced;  if  he  will  not  venture  on  Christ's  right. 


27 

ncss,  as  not  sufficient  alone  to  bear  him  out,  and  bring  him  safe  off  at  God's 
bar,  he  is  in  both  a  convicted  unbeliever.  And  if  he  endeavor  to  patch  up 
a  righteousness  before  God,  made  up  of  both,  he  is  still  under  the  law,  and 
a  despiser  of  gospel-grace  :  Gal.  ii.  21.  That  righteousness  that  justifies  a 
sinner,  consists  in  aliquo  indivisibili:  and  this  every  man  finds  when  the  case 
is  his  own,  and  he  is  serious  about  it. 

5.  These  different  sentiments  about  justification,  have  been  at  all  times 
managed  with  a  special  acrimony.  They  that  are  for  the  righteousness  of 
God  by  faith  in  Jesus  Christ,  look  upon  it  as  the  only  foundation  of  all  their 
hopes  for  eternity,  and  therefore,  cannot  but  be  zealous  for  it.  And  the 
contrary  side  are  as  hot  for  their  own  righteousness,  the  most  admired  and 
adored  Diana  of  proud  mankind,  as  if  it  were  an  image  fallen  down  from 
Jupiter  ;  when  it  is  indeed  the  idol  that  was  cast  out  of  heaven  with  the  devil, 
and  which  he  hath  ever  since  been  so  diligent  to  set  up  before  sinful  men  to 
be  worshipped,  that  he  might  bring  them  into  the  same  condemnation  with 
himself:  for  by  true  sin,  and  false  righteousness,  he  hath  deceived  the  whole 
icorhl :  Rev.  xii.  9. 

6.  As  the  Holy  Ghost  speaking  in  the  scriptures,  is  the  supreme  and  in- 
fallible judge  and  determiner  of  all  truth ;  so  where  he  cloth  particularly, 
and  on  purpose,  deliver  any  truth,  there  we  are  specially  to  attend  and  learn. 
And  though,  in  most  points  of  truth,  he  usually  teachcth  us  by  a  bare  au- 
thoritative narration ;  yet,  in  some  points,  which  his  infinite  wisdom  foresaw 
special  opposition  to,  he  doth  not  only  declare,  but  debate  and  determine  the 
truth.  And  the  instances  are  two  especially.  One  is -about  the  divinity  of 
Christ's  person,  and  dignity  of  his  priesthood  ;  reasoned,  argued,  and  deter- 
mined, in  the  Epistle  to  the  Hebrews.  The  other  is  about  justification  by 
faith ;  exactly  handled  in  the  Epistles  to  the  Romans,  and  to  the  Galatians. 
In  the  former  of  these  two,  the  doctrine  of  free  justification  is  taught  us  most 
formally  and  accurately.  And  though  we  find  no  charge  against  that  church 
in  Paul's  time,  or  in  his  epistle  for  their  departing  from  the  truth  in  this 
point ;  yet  the  wisdom  of  the  Holy  Ghost  is  remarkable  in  this,  that  this  doc- 
trine should  be  so  plainly  asserted,  and  strongly  proved,  in  an  epistle  to  that 
church,  the  pretended  successors  whereof  have  apostatized  from  that  faith, 
and  proved  the  main  asserters  of  that  damnable  error,  of  justification  by 
works.  That  to  the  Galatians  is  plainly  written,  to  cure  a  begun,  and  obvi- 
ate a  full  apostacy,  from  the  purity  of  the  gospel,  in  the  point  of  justification 
by  faith,  without  the  works  of  the  law.  And  from  these  two  epistles,  if  we 
be  wise,  we  must  learn  the  truth  of  this  doctrine,  and  expound  all  other  scrip- 
tures, in  a  harmony  with  what  is  there  so  sctly  determined,  as  in  foro  con- 
tra il/rtnrio. 

7.  Lastly:  It  is  not  to  be  denied  or  concealed,  that  on  each  side,  some 
have  run  into  extremes,  which  the  generality  do  not  own,  but  arc  usually 
loaded  with.  The  Papists  run  high  for  justification  by  works;  yet  even 
some  of  them  in  the  Council  of  Trent,  discoursed  very  favorably  of  justifica- 
tion by  faith.  The  Arminians  have  qualified  a  little  the  grossness  of  the 
Popish  doctrine  in  this  article  :  and  some  since  have  essayed  to  qualify  that 
of  the  Arminians,  and  to  plead  the  same  cause  more  finely.  Again,  some 
have  run  into  the  other  extreme,  as  appeared  in  Germany  a  little  after  the  re- 
formation :  and  some  such  there  have  been  always,  and  in  all  places,  where 
the  gospel  hath  sinned ;  and  these  were  called  Antinomians.     But  how  OH- 


28 

justly  this  hateful  name  is  charged  upon  the  orthodox  preachers  and  sincere 
"believers  of  the  Protestant  doctrine  of  justification  by  faith  only,  who  keep 
the  gospel-midst  betwixt  these  two  rocks,  is  the  design  of  this  paper  to  discov- 
er. What  we  plead  for  is  in  sum  :  That  Jesus  Christ  our  Saviour  is  the 
fountain  opened  in  the  house  of  David,  for  sin  and  for  uncleanness,  wherein 
only  men  can  be  washed,  in  justification  and  sanctification  ;  and  that  there  is 
no  other  fountain  of  man's  devising,  nor  of  God's  declaring,  for  washing  a 
sinner  first,  so  as  to  make  him  fit  and  meet  to  come  to  this,  to  wash,  and  to 
be  clean. 

As  for  inherent  holiness,  is  it  not  sufficiently  secured  by  the  spirit  of  Christ 
received  by  faith,  the  certain  spring  and  cause  of  it ;  by  the  word  of  God, 
the  plain  and  perfect  rule  of  it ;  by  the  declared  necessity  of  it  to  all  them 
that  look  to  be  saved,  and  to  justify  the  sincerity  of  a  man's  faith  ;  unless  we 
bring  it  into  justification,  and  thereby  make  our  own  pitiful  holiness  sit  on 
the  throne  of  Judgment,  with  the  precious  blood  of  the  Lamb  of  God. 

Though  I  expect  a  more  able  hand  will  undertake  an  examination  of  the 
new  divinity,  yet,  to  fill  up  a  little  room,  I  would  speak  somewhat  of  the 
Achillean  argument,  that  is  so  much  boasted  of,  and  so  frequently  insisted 
on  by  them,  as  their  'shield  and  spear.  Their  argument  is  this :  That 
Chri  sousness  is  our  legal  righteousness :  but  our  own  is  our  evangel- 

ical righl  :  that   is,    when. a  sinner  is  charged  wifh  sin  against  the 

holy  law  of  God,  he  may  oppose  Christ's  righteousness  as  his  legal  defence; 
but  against  the  charge  of  the  gospel,  especially  for  unbelief,  he  must  pro- 
duce his  faith,  as  his  defence  or  righteousness,  against  that  charge. 

With  a  great  deference  to  such  worthy  divines  as  have  looked  on  this  as 
an  argument  of  weight.  I  shall,  in  a  few  words,  essay  to  manifest  that,  this 
is  ei  :h  r  a  .  aying  .'\  ime  in  other  odd  words,  that  is  commonly  taught  by 
us  ;  or  a  sophism  ;  or  a  departing  from  the  Protestant  doctrine  about  justi- 
fication. 

1.  This  argument  concerns  not  at  all  the  justification  of  a  sinner  before 
God.  For  this  end,  no  more  is  needful  than  to  consider  what  this  charge  is, 
against  whom  it  is  given,  and  by  whom.  The  charge  is  said  to  be  given  in 
by  God ;  and  a.charge  of  unbelief,  or  disobeying  the  gospel.  But  against 
whom?     Is   il  a   believer    or  unbeliever  ?     And  these  two  divide  all 

mankind.  If  it  be  against  a  believer,  it  is  a  false  charge,  and  can  never  be 
given  in  by  the  God  of  truth.  For  the  believer  is  justified  already  by  faith. 
and  as  to  this  charge  he  is  innocent.  And  innocence  is  defence  enough  to  a 
man  falsely  charged,  before  a  righteous  judge.  Is  this  charge  given  in  against 
an  unbeliever  ?  We  allow  it  is  a  righteous  charge.  Ay,  but,  say  they, 
"  Will  Christ's  righteousness  Mian  from  tins  charge  of  Gospel-unbe- 

!iel  .'"'  The  answer  is  plain.  No,  it  will  not :  nor  yet  from  any  other  charge 
whatsoever,  either  from  law  or  gospel;  for  he  hath  nothing  to  do  with 
Christ's  righteousness  while  an  unbeliever.  What  then  doth  this  arguing  re- 
prove? Is  it  that  no  man's  faith  in  Christ's  righteousness  can  be  justified  in 
its  sincerity  before  men,  and  in  a  man's  own  conscience,  but  in  and  by  the 
fruits  a  true  lively  faith  ?  In  this  they  have  no  opposers  that  1  know  of.  Or 
is  it,  that,  a  man  may  have  Christ's  righteousness  for  his  legal  righteousness, 
and  yet  be  a  rebel  to  the  gospel,  and  a  stranger  to  true  holiness  ?  Who  ever 
affirmed  it?  Or  is  it,  that  this  gospel-holiness  is  that  that  a  man  must  not 
only  have,  (for  that  we  grant)  but  also  may  venture  to  stand  in,  and  to  be 


29 

found  in  before  God,  and  to  venture  into  judgment  with  God  upon,  in  his 
cluim  to  eternal  life?  Then  we  must  oppose  them  that  think  so,  as  we  know 
their  own  consciences  will  when  in  any  lively  exercise.  These  plain  principles 
of  gospel-truth,  while  they  remain,  (and  remain  they  will  on  their  own  foun- 
dation, when  we'  are.  ;ill  i:i  our  graves,  and  our  foolish  contentions  are  buried) 
do  overthrow  this  pretended  charge.  1.  That  Christ's  righteousness  is  the 
only  plea  and  answer  of  a  sinner  arraigned  at  God's  bar  for  life  and  death. 
"■}.  This  righteousness  is  imputed  to  no  man  but  a  believ<  r.  3.  When  it  is  im- 
puted !  md  i  h,  it  immediately  and  eternally  bi  i 

:  God, angels,  men,  ai  ils:  Rom.  viii. 33, 

35,  38,  .".ih     It  is  a  right  hat  is  never  lost,  never  tal  .never 

feetual;  answereth  all  chs  ttended  with  all  graci    , 

2.  I  would  ask:  What  ;  man  from  the 
sin  of  the  imaj  is  now  con- 
sider the  real  sin.      I 

more;  renin  it  the  law,  which  binds  all  men  to  believe  God, 

say  what  he  will ;  mot  I,  which  tells  us  wh 

should!  nd  commands  l  ieve.  it  this  case,  (and  it  is 

pity  lit  imon,)  that  a  poor  soul  is 

troubled  about  tl  unbelief,  in  callin  liar:  1 

John,  v.  10  ;  in<  hful  prom: 

iod  will  to  save,  ihrist ;  as  many 

Long  in  a  state  of  t 

i  have  unbelief  in  som  :  .....    ..mam's 

faith  staggered  sometimes :   G<  ii.  and  xx.  ay  to  a 

conscience  thus  troubled  1     Will  any  man  dare  tell  him,  that  Ch 

i  his   legal  righteousness  against   the 
law;  but  for  gospel-charges,  he  must  answer  them  in  his  own  name?     I 

our  hottest  opposers  would  abhor  such 
tell  such  a  man,  iliul  the  blood  of   Jesus    Christ,  cleanseth  jro-t 
and    that  his  justification  from  his  unbelief  must  be   only  in  that 
eousness  which  he  so  sinfully  had  rejected  while  in  flnbelief,  and  no-. 
hold  on  by  faith. 

3.  But  some   extend  this  are 

That  not  only  nun  must  have  their  i  ith  for  their  righl 

it  the  charge  of  impenitence,  sincer- 
;    that  of  hypocrisy,  ho]  liness,  and  ] 

icy.     If  they 
true  faith,  and 
of  the  gr  >d  in  us  : 

but  highly  dislike  1  tend- 

C        %  and  to  run  e 
aj    corruption 
.     But  if  th  r  jointly  or  separately,  th 

from,  or  mixed  with 
Christ's  righteo  and  plea  for  salva- 

.    that  it  is  end  its  native  tendency  is, 

to  turn  Christ's  imputed  right'  ail  the 

solid    p  a<  ■    oi  believew,    and  to   excli  ion    out 

world,  and  reserve  it  to  another,  and  that  with  a  horrible  uncertainty  of  any 


30 

particular  man's  partaking  of  it.  But  these  blessed  truths  of  God,  and 
blessings  of  believers,  stand  on  firmer  foundations  than  heaven  or  earth, 
and  will  continue  fixed  against  all  the  attempts  of  the  gates  of  hell. — 
Blessed  be  the  rock,  Christ,  on  which  all  is  built ;  blessed  be  the  new  cove- 
nant, ordered  in  all  things  and  sure ;  and  blessed  is  lie  that  bclieveth ;  for 
there  shall  be  a  performance  of  those  things  which  are  told  him  from  the 
Lord :  Luke,  i.  45.  Amen. 
London,  September  1,  1692. 


APPENDIX  BY  THE  EDITOR. 


The  term,  Antinomianism,  is  employed  to  denote  a  System  of  doctrine,  which  naturally 
leads  to  licentiousness  of  life.  Those  who  deny  that  the  law  of  God  is  the  measure  of  duty, 
or  that  personal  holiness  should  be  sought  by  Christians,  are  those  alone  who  can  proper- 
ly be  charged  with  Antinomian  principles.  The  scriptures  are  so  pointed  and  explicit  in 
pressing  upon  believers  that,  "  denying  ungodliness  and  wordly  lusts,  they  should  live 
soberly,  righteously,  and  godly,  in  this  present  world,"  that  it  becomes  a  matter  of  no 
little  interest,  even  to  the  speculative  inquirer,  to  account  for  the  origin  of  Antinomianism. 
We  must  not  confound  the  origin  of  the  word,  with  the  origin  of  the  thing.  The  latter 
existed  long  before  a  single  term,  expressive  of  its  true  character,  was  applied  to  it.  The 
word  was  coined  in  the  sixteenth  century,  to  denote  the  peculiar  opinions  of  John  Agricola, 
and  his  followers,  in  regard  to  the  law.  Agricola  was  a  native  of  Aisleben — a  friend  and 
abettor  of  Luther,  until  he  began  to  propagate  his  extravagant  opinions  in  the  year  1538. 
The  thing  existed  as  far  back  certainly,  as  the  days  of  Paul  and  James.  That  the  preach- 
ing of  the  "  word  of  the  truth  of  the  gospel,"  should  have  been  attended  with  Antinomi- 
an consequences  upon  any  mind,  however  illiterate,  can  be  accounted  for,  only  by  the  sin- 
gular tendency  of  man  to  oscillate,  in  his  opinions  and  practices,  from  one  extreme  to  ano- 
ther. When,  after  a  dreary  night  of  Arminian  darkness,  and  of  legal  bondage,  the  doc- 
trines of  grace  arc  proclaimed  with  clearness  and  power ;  there  are  always  found,  men, 
who,  unable  to  endure  the  light  which  reveals  the  folly  of  their  slavish  toils,  and  unchris- 
tian schemes,  pervert  the  Gospel,  and  turn  the  grace  of  God  into  lasciviousness.  If  the 
Pharisees  and  Doctors  of  the  law  had  not  galled  and  broken  the  necks  of  the  people,  by  the 
yoke  of  servitude  which  they  imposed  upon  them,  Paul,  perhaps,  would  never  have  been 
slanderously  reported  as  teaching  men  to  do  ill,  that  good  might  come  ;  neither  would  any 
have  been  tempted  to  boast  of  a  faith  which  produced  no  fruit.  Christians,  no  doubt,  indi- 
rectly and  incidentally,  afforded  plausible  pretexts  to  the  carnal  and  profane.  Those  who 
had  been  required  to  go  through  the  laborious  drudgery  of  establishing  their  own  righteous- 
ness— a  toil  not  unlike  that  imposed  upon  the  Hebrews  by  the  Egyptian  task-masters — 
who  were  at  all  enlightened  to  perceive  the  defects  and  wickedness  of  their  best  perform- 
ances, could  not  but  hail  with  joy  the  proclamation  of  a  perfect  righteousness,  which  was 
the  "  end  of  the  law  to  every  one  that  believed."  And  in  their  anxiety  to  free  others  from 
the  same  gross  and  slavish  delusions  under  which  they  had  labored  themselves,  it  is  not 
strange — it  is  natural  that,  in  some  instances,  a  phraseology  more  remarkable  for  point 
than  accuracy,  should  have  been  adopted  for  the  purpose  of  effect.  They  saw  the  rcio-nino- 
power  of  legalism — they  had  felt  its  bitterness  and  knew  its  curse,  and  consequently  spoke 
with  the  energy  and  pathos  of  men  in  earnest,  when  endeavoring  to  arrest  the  pharisaical 
bias  of  the  carnal  heart.  The  dreams  of  the  sleeper  may  be  changed  while  his  slumbers 
arc  unbroken.  Many,  no  doubt,  received  opinions  in  the  head,  which  found  no  entrance  in 
t  lie  heart;  and  confounding  the  important  distinction  between  justification  and  sanctifica- 
tion,  and  wilfully  misled  by  the  incautious  statements  of  true  disciples,  pretended  to  re- 
ceive Christ ;  but  it  was  a  divided  Christ,  so  that  they  might  freely  indulge  the  lascivious 
propensities  of  the  carnal  mind.  These  are  the  men  whom  Jude  and  Peter  denounce, 
and  whose  monstrous  opinions  James  refutes.  Three  circumstances,  therefore,  conspired 
to  produce  the  Antinomianism  of  the  Apostolic  age.  1 .  The  previous  prevalence  of  legal 
opinions  :  and  2,  the  reception  of  the  true  doctrine  of  justification,  as  a  matter  of  the  head 
\.  thont  the  concurrence  of  the  heart;  and  consequently,  separated  from  the  gospel  doc- 
trine of  sanctification.  The  mutual  action  and  reaction  of  these  two  circumstances,  gave 
a  violent  impetus  to  these  extravagant  opinions  ;  the  natural  vibration  of  the  mind  is  from 
the  extreme  of  legalism  to  that  of  licentiousness  :  and  nothing  but  the  grace  of  God  can 
fix  it  in  the  proper  medium  of  Divine  truth.  The  gospel,  like  its  blessed  Master,  is  alwaj-s 
crucified  between  two  thieves — legalists  of  all  sorts  on  the  one  hand,  and  Antinomians  on 
th  other:  the  former  robbing  theSaviour  of  the  glory  of  his  work  for  us,  and  the  other 
robbing  him  of  the  glory  of  his  work  within  us.  3.  Another  circumstance  which  should 
be  specially  noted,  as  contributing  to  a  spirit  of  blasphemy  among  the  ungodly,  was,  that 
the  gospel  laid  the  axe  at  the  root  of  human  pride.  It  excluded  all  boasting  on  the  part  of 
man.  In  the  plenitude  of  his  pride,  lie  had  indulged  the  golden  dream  of  buying  the  favor 
of  his  God,  by  his  vain  oblations,  his  empty  sacrifices,  and  heartless  formality  of  worship  ; 
and  when  assured  that  even  his  righteousnesses  were  as  filthy  rags,  when  reminded  of  his 


32 

native  depravity  and  helplessness,  like  the  encaged,  but  untamed  tiger,  he  gnashed  his 
teeth  in  rage,  and  vented  his  blasphemy  against  God,  by  abusing,  perverting  and  corrupting 
the  glorious  gospel  of  grace.  Such  was  the  spring  of  Antinomianism  in  daring  blasphe- 
mers. To  men,  inflated  with  conceptions  of  their  own  sufficiency  and  intrinsic  goodness, 
the  gospel,  when  unaccompanied  by  saving  grace,  will  produce  one  of  two  effects:  cither 
contempt  for  its  doctrines,  or  unblushing  licentiousness.  In  the  one  case,  its  principles 
are  utterly  rejected — in  the  other  they  madden  and  destroy.  Both  effects  flow  from  the 
same  principles  of  pride.  They  arc  only  different  streams  from  the  same  fountain. 
The  Antinomianism  which  sprung  up  in  the  time  of  Luther,  (if  indeed  it  can  be  called 
Antinomianism,)  seems  to  have  been  nothing  more  than  a  very  violent  revulsion  in  weak 
minds,  to  the  opposite  extreme  from  the  papal  doctrine  concerning  good  works.  Whatever 
may  have  been  the  errors  of  Agricola  and  his  followers,  Popery  should  be  regarded  as  their 
legitimate  father.  As  long  as  men  act  upon  the  principle  of  "contraria  contrariis  curan- 
u,  when  the  gospel  once  comes  to  be  proclaimed,  will  infallibly  be  followed 
among  unrenewed  men,  !  if  some  sort.     The  effect  will  be  different,  according  to 

the  aspect  in  which  the  gospel  is  most  strongly  conl  '.     If  it  is  seen  ai 

rjcctly  in  collision  with  our  pride  and  natural  self-suffl  .         result  will  be  infati 

blindness  to  its  truth,  or  an  r;  tcyof  life.     If  it  is  rieweda       sysl 

.  full     i  d  fr  e  salvation,  without  the  works  of  the  law,  as  a  free  gift  of  Go  ;. 
result  will  be  a  greedy  appropriation  of  the  blessing,  without  receiving  Him  by  whom  alone 
istowed.     The  idea  uppermosl  F  divine  grace ; 

and  hence  that  spiritual  training  by  which  we  are  for  the  inheritance  of  the 

saints  in  light,  is  totally  disr<  "aided,  or  presumptuously  denied  ;  as  if  an  unholy  heart  could 
hold  everlasting  communion  withaholy  God. 

Whatever  form,  :  Antinomianism  may  assume,  it  springs  from  legalism.     None 

rashinto  the  o  le,  but  those  who  have  been  in  the  other.  IiLr.  Crisp  was  really,as 

usu  ,  the  founder  of  English  Antinomianism,  let  it  be  remi 

,  eas  notorii  >ui  I  me,  "a  low  Arminian,  who  held  the  merit  ci'good  works,  and 

looked  for  salvation  more  from  his  own  doings,  than  froj 
er."     The  Antinomi 

ions,  than  in  '  ■ 

stimony  to''  tee  and  worth,  signed  1 

it  tincture  oflil  i— 

rillous  to  apply  t< 
the  Root.     From  tb  •'  Anti- 

u  '        ■  ■  i  i  after  1 

in  1643,  no;  the  time  of  Trail]  mat  has 

'      land. 
'   I      middle   waj  which    Traill  alludes,  is  pn  bably  t] 

rowed  and    I  '';>.ir-'.    ;  d    Bax- 

ter, among    the    1 
stive  it  part  in  this  cor  i:om  they  . 

I 

stantiall;  ined  that  i1 

and  an  i 

and  con 

nently  dangej 
have  a] 

maintained    the  true  in   th     preceding 

Letter. 
According  to  Arminians  generally,  Antinomianism  and  i  of  grace  wl 

■  i  i;.     Becaui  ir  ow  ■■■ 

erof  our  justification,  tl 
conclude  that  it  excludes  all  persona]  holiness;  because  itdoesnot  confound  atio 

latter  <  ly.    Thef  illowing 

..m  Traill's  Sermons  on  the  Lord's  Prayer,  ma  -  tided  to  their 

;ee: 

"Chi  >  God  for  their  sanci  ideation.     Election  in  Christ, is 

an  eternal  purpose  in  God's  heart  and  counsel  about  his  people.     Redemption  by  ( !h]  is!,  is  a 


33 

divine  bargain  for  them  and  their  salvation,  betwixt  the  Father  and  Ihe  Son.  Justification 
is  a  gracious  sentence  of  God  in  Christ,  on  them  that  are.  represented  by  him  for  accep- 
tance. By  this  act  and  sentence  the  slate  of  their  persons  is  favorably  changed.  But 
salification  is  a  divine  work  on  them,  that  changeth  their  heart  and  nature.  The  Spirit 
of  sanetifieation  is  a  precious  gift  of  divine  love;  and  is  only  given  to  them  that  arc  in 
Christ,  and  because  they  arc  in  him:  GaL  iv.  (i.  And  because  ye  are  sons,  God  hath  sent 
forth  the  Spirit  of  his  Son  into  your  //nuts,  crying  Abba,  Father.     All  the  anointings  of 

i  be  I  lolv  Ghost  that  believers  receive,  arc  but  s drops  that  fall  down  from  the  head  of 

our  High-priest,  unto  the  skirts  of  his  garments :  Fsali  exxxiii.  2.  lie  received  the  spirit 
without  measure :  Johniii.  34;  that  to  his  people,  even  to  every  one  of  them,  grace  may 
be  given,  according  to  the  measure  of  the  gift  of  Christ :  Eph.  iv.  7  ;  not  according  to  the 
measure  thai  Christ  got,  but  the  measure  thai  Christ  giveth.  And  all  of  them  receive  it. 
Horn.  viii.  !l  :  If  any  man  have  not  the  Spiritof  Christ,  he  is  none  of  his.  Let  him  not 
mi  mi'  the  name  of  Christ,  (as  his  Lord  and  Master,)  that  departeth  not  from  iniquity:  2 
'Tun.  ii.  l!'.  All  whose  iniquities  Christ  did  bear  for  their  expiation,  in  due  time  Christ 
blesseth  them,  in  turning  every  one  of  them  away  from  their  iniquities:  Acts  hi.  26.  This 
blessing  of  sanetifieation  is  of  pure  grace  ;  for,  as  there  is  nothing  of  worth  in  a  man,  or  re- 
garded by  God  in  justifying  ;  so  there,  is  nothing  of  goodness,  or  of  fit  matter,  for  God  to 
work  upon  in  his  sanctifying.  God's  word  is  as  clear  about  this  as  about  the  other.  The 
accoimt  that  we  have  so  largely  of  the  natural  state  of  all  men  without  Christ,  is  sufficient 
to  show  the  absolute  necessity  all  stand  in  of  God's  grace  to  save  them,  and  to  declare  both 
the  freedom  and  power  of  that  grace  in  all  its  applications  to  men.  Grace  is  the  spring  of 
salvation,  and  of  all  its  parts ;  Christ  is  the  root  of  all;  and  eternal  life  and  glory  is  the 
ripe  fruit  of  all  that  grace  of  God,  that  reigns  through  righteousness  unto  eternal  life,  by 
Jesus  Christ  our  Lord:  Rom.  v.  21.  Sec  but  these  texts,  and  read  them,  and  conclude 
this  truth:  1  Cor.  vi.  11 :  Eph.  ii.  1 — 7  :  and  Tit.  iii.  3 — 7.  In  all  which  places  justifica- 
tion and  sanetifieation  are  joined,  (as  they  are  certainly  and  constantly  in  all  that  partake 
of  them,)  un worthiness  in  the  receivers  overcome,  and  passed  over  by  the  grace  of  the  giver  ; 
and  the  interest  of  Jesus  Christ,  in  God's  giving,  and  in  his  people's  receiving,  of  both 
these  blessings,  is  plainly  told  us." 

Holiness,  so  far  from  being  the  cause  of  salvation,  is  a  part  of  it :  "  He  shall  be  called 
Jesus,  because  he  shall  save  his  people  from  their  sins."  Sin  is  that  body  of  death,  from 
which  we  are  delivered,  by  the  effectual  operations  of  the  Spirit  of  Christ.  Hence  it.  is 
perfectly  ridiculous  to  represent  works  as  conditions  of  salvation,  since  the  ability  and  dis- 
position to  perform  good  works,  arc  blessings  which  we  receive  from  our  Saviour,  in  fulfil- 
ment of  his  office  as  Redeemer.  Holiness  is  a  benefit  received,  and  not  a  price  paid ;  it  is 
our  meetness  for  heaven,  not  our  title  to  it.  "  Gospel  justification"  says  the  Rev.  Robert 
Bragge,  "  is  a  change  of  state  and  condition  in  the  eye  of  the  law  and  the  law-giver  :  where- 
as gospel  sanetifieation  is  a  blessed  conformity  of  heart  and  life  to  the  law  or  will  of  the  law- 
giver. The  first  is  relative  change  from  being  guilty  to  be  righteous — the  other,  is  a  real 
change,  from  being  filthv  to  be  holy.  By  the  one  we  are  made  near  to  God,  by  the  other 
we  are  made  like  him.  By  being  justified,  of  aliens  we  are  made  children;  by  being  sancti- 
fied, the  enmity  of  the  In  ait  is  slain,  and  the  sinner  mad  •  not  only  a  faithful,  loyal  subject, 
but  a  loving,  dutiful  child.  This  may  be  set  in  the  clearest  light  by  the  following  simile :  Our 
children,  the  day  they  are  born,  are  as  much  our  children  as  they  are  ever  after;  but  they 
are  many  years  growing  up  into  a  state  of  manhood  ;  their  likeness  to  us,  as  it  respects  the 
mind,  as  well  as  the  body,  is  daily  increasing.  Thus  a  kind's  first-born  son  is  heir  appa- 
rent to  the  crown,  while  lying  in  the  cradle:  after-growth  adds  nothing  to  his  title,  but  it 
does  to  his  fitness,  to  govern  and  succeed  his  father.  Oxx  right  to  heaven  comes  not  in  at 
the  doorof  our  sanetifieation,  but  at  that  of  our  justification  ;  but  our  meetness  for  heaven 
does.  By  Christ's  righteousness,  it  being  upon  us,  we  have  a  right  to  the  inheritance  ;  and 
by  Christ's  image,  it  b  sing  drawn  upon  us,  we  have  our  meetness." 

Those  who  are  anxious  to  see  an  elaborate  and  very  able  effort  to  reconcile  the  doctrine 
of  justification  by  works  with  the  grace  of  God,  as  revealed  in  the  Gospel,  will  find  ample 
satisfaction  in  the  Harmonia  Apostolica  of  Bishop  Bull.  If  my  limits  allowed  I  would  pre- 
sent an  abstract  of  the  work,  for  the  purpose  of  exposing  the  radical  error  which  pervades 
the  whole  system.  Tin-  Bishop  inveighs  severely  against  Pelagianism  and  those  works 
which  are  done  by  the  power  of  nature  without  the  grace  of  Christ,  and  denies  that  even 
our  evangelical  obedience  possesses  any  meril  in  itself — all  its  value  is  derived  from  the 
nvnt  of  Christ.  Christ  merited,  not  that  we  might  merit  by  our  works,  but.  that  we  might 
obtain.  We  have  no  strength  in  ourselves  to  do  good  works.  This  we  derive  from  grace 
— but  the  efficacy  of  grace  depends  entirely  upon  our  own  wills.  Now  the  reigning  error 
of  Arininianisin,  Pelagianism  and  Neonomianism — for  they  arc  all  substantially  the  same; 

3 


34 

they  rest  upon  identically  the  same  principle — is  an  utter  disregard  of  the  true  Scripture 
doctrine  of  graci ,  and  a  fatal  misapprehension  of  the  present  condition  of  man  in  the  sight 
of  God.  The  friends  of  these  systems  will  all  admit  that  a  man  is  justified  by  grace;  but 
when  they  under  ake  to  explain  their  meaning,  "  grace  is  no  more  grace.  ' 

The  source  of  the  error,  in  many  minds  is,  the  unfounded  notion  that  grace  is  whatever 
is  opposed  to  m.  nt.  They  judge  oi  the  former  by  comparing  it  with  the  latter ;  and  hence 
they  suppose  thai  thej  arc  contending  for  salvation  by  grace,  when  they  are  only  denying 
salvation  by  merit.  According  to  the  conceptions  winch  we  usually  frame  of  merit,  in 
our  intercouse  with  one  another,  it  is  impossible  that  man  can  deserve  anything  at  the 
hands  of  h  s  Maker.  Wrapped  in  the  blessedness  and  immensity  oi  His  own  nature,  the 
Eft  rna  I  Jehovah  stands  in  no  need  of  am  services  from  us  ;  and  our  constant  dependence 
upon  His  benevolence  and  bounty,  for  all  the  blessings  which  we  enjoy,  renders  our  h< 
obedience  nothing  more  than  a  suitable  exj  ression  ot  gratitude.  We  only  give  Him  o  His 
own.  The  purest  angels  that  surround  His  throne,  strictly  and  properly  speak  ng,  deserve 
nothing  at  H.s  hands  :  their  joy  and  blessedness  are  nothing  but  the  results  of  unrestrained 
loving-kindness  on  His  part.  To  suppose  that  man  can  merit  any  of  1  he  ble.  s  ngs  of  God, 
isjusl  lo  suppose  that  the  obedience  of  man  is  a  full  equivalent  for  the  favor  of  his  Creator 
— that  it  constitutes  a  value  received,  an  actual  benefit,  which  God  is  under  a  moral  obliga- 
tion to  acknowledge.  If  grace  then,  s  only  that  which  is  opposed  to  merit,  such  a  thing 
as  salvation  by  giace,  in  distinction  from  any  other  scheme,  is  utterly  impossible.  The  ne- 
cessary relations  subsisting  between  the  creature  and  the  Creator,  preclude  forever,  even 
from  the  holiest,  the  most,  remote  approximations  to  merit.  Hence  every  scheme  of  salva- 
tion stands  upon  the  same  footing  on  the  score  of  grace ;  and  one  can  no  m<  re  be  ^aid  to 
be  oi  grace  than  another.  If  Adam  had  kept  his  first  estate,  and  secured  the  fulfilment 
of  the  promise  to  him  and  his  posterity,  he  would  have  been  just  as  far  from  meriting  eter- 
nal life,  as  the  sinner  redeemed  by  Christ ;  and  consequently,  acccrdmg  to  this  absurd  con- 
ception of  the  matter,  would  have  been  just  as  much  saved  by  grace.  We  are  not  then  to 
look  into  the  antithesis  of  merit,  for  just  conceptions  of  grace.  The  scriptures  no  where 
speak  of 'he  merit  of  the  creature.  This  idea,  unknown  to  the  liolv  and  the  good,  is  to 
be  found  only  in  the  hearts  of  the  ruined  and  lost.  Its  only  lodgment  is  in  that  cage  ot 
unclean  birds — the  unsanctificd  heart  of  man.  Strange  that  the  wretch  who  is  so  far  from 
God — who  is  dead  in  trespasses  and  sins,  should  enhance  his  guilt  Lv  inflated  corccptionsof 
worth  !  "  Surely  men  of  low  degree  are  vanity,  and  mt  n  of  high  degree  are  a  lie."  To 
what  then,  do  the  scriptures  oppose  grace?  To  works,  to  works  of  law.  Grace  is  the  op- 
posite oi  legal  obedience.  Justification  by  grace,  is  justification  without  the  deeds  of  the 
law.  .Salvation  by  grace,  is  salvation  which  is  not  of  works.  "  Being  justified  freely  by 
grace,"  is  used  as  synonymous  with,  "  being  justified  by  faith  without  the  deeds  of  the  law." 
Rom.  iu.  24, 28.  Grace  and  works  are  clearly  opposed  in  Rom.  xi.  (5:  "And  if  by  grace, 
then  it  is  no  more  of  work;  otherwise  grace  is  no  more  grace.  But  if  it  be  of  works, 
then  it  is  no  more  grace  ;  otherwise  work  is  no  work."  Also  in  Ephcs.  ii.  8,  9  :  *'  For  by 
grace  are  ye  saved  through  faith ;  and  that,  not  of  yourselves,  it  is  the  gift  of  God  :  not  of 
works,  lest  any  man  should  boast."  The  nature  of  a  legal  dispensation,  or  a  state  of  proper 
probation,  is  one  in  which  God  promises  eternal  life,  upon  condition  of  obedience  to  be  ren- 
dered to  a  specified  law.  The  very  essence  of  such  a  state  consists  in  the  prescription  of 
conditions.  To  prescribe  the  Condition  is  purely  an  act  of  sovereignty  and  grace — to  be- 
stow the  blessing  when  the  condition  has  been  fulfilled,  is  an  act  of  faithfulness,  arising 
only  from  the  obligation  which  God,  by  liis  promise,  has  imposed  upon  himself.  In  this 
way,  and  in  this  way  only,  a  divine  blessing  may  become  a  matter,  not  of  merit,  but  of 
deli/  •  Rpm.  iv.  1  :  "  Now,  to  him  that  worketh  is  the  reward  not  reckoned  of  grace,  but  of 
debt.'"     \>  is  due  to  the  obedient  by  the  divine  promise. 

Any  plan  of  salvation,  therefore,  which  lavs  down  any  thing  to  be  <h'ne  Inj  man,  no  mat- 
ter what,  and  no  matter  how,  whether  with  or  without  the  assistance  of  divine  grace,  as  a 
condition  of  the  Divine  favor,  isa  legal  plan,  and  rests  upon  the  same  fundamental  princi- 
ple, and  is  precisely  of  the  same  essential  nature,  with  the  scheme  on  w  Inch  the  hopes  of  the 
race  were  suspended  before  the  fall.  By  a  condition  is  meant  that  for  the  sake  of  which,  the 
blessing  is  bestowed — that  to  which  it  is  promised,  and  without  which  it  would  not  be  be- 
stowed. It  is  nut  a  value  received  for  the  blessing,  or  a  strict  and  literal  equivalent;  the 
blessing  becomes  due  toil  only  by  the  grace  and  sovereign  appointment,  of  God.  The 
term  condition,  is  sometimes  employed  to  express  thai  which  is  prior  in  the  order  of  nature 
ox  of  time.  In  this  sense  it  is  what  Boston  calls  a  condition  of  connexion :  it  denotes  that 
one  event  must  take  place  before  another,  in  consequence  of  their  connexion  in  the  scheme 
of  grace.  Thus,  in  this  sense,  faith  is  a.  condition  of  justification — not  that  it  isa  s.  me- 
thing  to  be  done,  for  the  sake  of  which  we  are  justified,  but  we  must  be  united  to  Christ  be 


35 

i'ure  we  can  become  partakers  of  his  everlasting  righteousness. — Holiness  is  a  condition  of 
God:  il  isnecessary  to  the  full  enjoyment  of  the  beatific  vision.     The  successive 
rounds  in  the  ladder  must  be  passed  h  in  reach  the  top.     When  used  in  thii 

the  word  condition,  conveys  no  dangerous  idea;  but  as  an  ambiguous  word,  liable  to  be 
abused,  il  should  be  laid  aside  by  all  sound  ministers  of  the  Gospel. 

It,  then,  God  has  made  our  sal  i  at  ion  dependent  upon  any  th  ng  to  be  performed  by  us,  it 
is  nol  a  matter  of  grace  bul  ol   works.     The  nut, .in  thai  legalism  is  avoided  byasi 
our  power  to  comply  with  the  condit  ons  to  the  grace  ol  God,  is  a  mere  evasion  of  the  d.fii. 
culty.     A  legal  dispensation  □  uppo  es  powei  in  its  subjects  to  comply  with  its 

requiremi  nts.  We  would  instinctively  revoll  at  the  tyranny  involved  in  the  supposition 
that  Adam  was  destitute  of  the  power  necessary  to  fulfil  the  condition  of  the  covenant  of 
works,  li  is  hardly  conceivable  thai  God  would  make  a  covenant  with  man,  and  sole; mil)' 
ratify  it  without  giving  man  the  power  to  obey  its  requirements,  li  signifies  little,  wb  ith- 
er  this  power  come  from  nature  or  from  grace,  (in  either  case  it  is  from  God,)  man  must 
have  it  before  he  can  be  the  subject  or  the  party  oi  a  legal  covenant.  Neither  is  the  princi- 
pie  affected  by  he  thmg  required  to  be  done ;  whether  it  be  obedience  to  the  whole  moral 
law,  or  only  sincere  obedience,  or  only  faith,  repentance  ami  perseverance  which  are  requir- 
ed, something  is  to  be  done — a  condition  is  prescr  bed — and  God's  favour  ultimately  turns 
upon  m  n's  will.  The  principle  of  works  is  as  fully  recognized  in  a  mild  law  as  in  a  strict 
one.  He  a<  truly  buys  who  pays  only  a  farthing,  as  he  who  pays  a  thousand  pounds.  If 
these  principles  are  correct,  the^Arminianism  ol  Bishop  Bull,  and  Baxter,  and  all  who  co- 
incide with  them,  is  common  ground  with  barefaced  Pelagiamsm.  There  is  no  medium 
in  principle  between  Pelagian  sin  and  Calvinism.  Man  is  either  not  under  a  legal  dispen- 
sation at  all,  or  there  is  no  such  thing  as  salvation  by  grace.  Man  is  either  saved  by  works 
nr  without  them.  There  is  no  half  way  ground,  and  all  the  efforts  to  find  one  have  proved 
unsuccessful.  Calvin  sis  maintain  that  man  is  not  in  a  state  of  legal  probation — that 
he  is  condemned  a. ready  ;  destitute  o\'  1  fe  and  power ;  and  therefore  incapable  of  being  the 
party  to  a  legal  covenant,  and  that  God  has  never  qualified  him  by  grace  to  bee  me  so.  He 
is  under  the  curse  of  such  a  covenant,  and  therefore  cannot  hope  for  its  blessing.  He  is  de- 
livered from  the  guilt  and  domin  on  of  sin  by  he  p  >wer  and  grace  of  a  Redeemer.  Being 
destitute  of  all  things  in  bims<  If,  he  is  justified  by  the  righteousness  of  another,  and  sancti- 
fied by  the  Spirit  of  another.  Salvation  as  a  harmonious  whole,  embracing  ,  aid  n,  accept- 
ance, adoption,  peace,  holiness  and  everlasting  joy,  is  the  free  gift  of  God  through  .fesus 
Christ  our  Lord.  This  is  our  testimony.  In  the  faith  of  these  principles  we  would  live 
and  die,  and  consequently  we  would  gl  >ry  in  nothing  but  the  cross  of  our  Lord  Jesus 
Christ.     He  is  all  our  "salvation  and  all  our  desire." 


Princeton  Theolo9' 


cal  Seminary-SpMr 


1   1012  01082  0258 


DATE  DUE 

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m&?*W 

H 

GAYLORD 

PRINTED  IN  U.S.A. 

